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BULLETIN  402  JUNE  IQ07 


New  York  State  Museum 

John  ^I.  Clarke,  Director 

Bulletin  113 
ARCHEOLOGY  13 


CIVIL,  RELIGIOUS  AND  MOURNING  COUNCILS  AND 
CEREMONIES  OF  ADOPTION  OF  THE 
NEW  YORK  INDIANS 


BY 


WILLIAM  M.  BEAUCHAMP 


PAGE 


General  nature  of  councils   341 

Character  and  power  of  chiefs.  . .  345 

W'ampum  in  councils  350 

The  condoling  council  351 

Iro  luois  ceremonial  manuscripts.  398 

\''ariations  in  the  songs   400 

The  dead  feast   402 


PAGE 


Adoption   404 

Religious  council....   410 

Nation   councils   -. .  .  .  419 

Supplementary   439 

Authorities   444 

Index   447 


ALBANY 

NEW  YORK  STATE  EDUCATION  DEPARTMENT 
1907 


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cellor   

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1914  Pliny  T.  Sexton  LL.B.  LL.D  

1912  T.  Guilford  Smith  M.A.  C.E.  LL.D. 

1918  William  Nottingham  M.A.  Ph.D.  LL.D. 

1910  Charles  A.  Gardiner  Ph.D.  L.H.D.  LL.D.  D.C.L 

1915  Albert  Vander  Veer  iM.D.  M.A.  Ph.D.  LL.D. 

191 1  Edward  Lauterbach  M.A.  LL.D. 
IQ09  Eugene  A.  Philbin  LL.B.  LL.D. 

1916  LuciAN  L.  Shedden  LL.B  

Commissioner  of  Education 

Andrew  S.  Draper  LL.B.  LL.D. 

Assistant  Commissioners 

Howard  J.  Rogers  aLA.  LL.D.  First  Assistant 
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Plattsburg 


Neiv  York  State  Education  Department 

Science  Diznsion,  April  23,  1906 

Hon.  Andrew  S.  Draper  LL.D. 

Commissioner  of  Education 

My  dear  sir  :  I  beg  to  transmit  herewith  for  puWication,  a 
bulletin  on  archeology  entitled  Civil,  Religious  and  Mourning  Coun- 
cils and  Ceremonies  of  Adoption  of  the  New  York  Indians  by  Dr 
W.  M.  Beauchamp.  This  important  contribution  on  archeology  is 
one  of  the  two  final  reports  to  be  made  to  this  division  by  the 
distinguished  author. 

Very  respectfully  yours 

John  M.  Clarke 

Director 

Approved  for  publication  this  2^d  day  of  April  IQ06 


Commissioner  of  Education 


l£x  ICtbrtH 


SEYMOUR  DURST 


When  you  leave,  please  leave  this  hook 

Because  it  has  heen  said 
"Sver'thing  comes  t'  him  who  waits 

Except  a  loaned  book," 


Avery  Architectural  and  Fine  Arts  Library 
Gift  of  Seymour  B.  Durst  Old  York  Library 


New  York  State  Education  Department 

New  York  State  Museum 

John  M.  Clarke,  Director 

Bulletin  113 

ARCHEOLOGY  13 

CIVIL,  RELIGIOUS  AND  MOURNING 
COUNCILS  AND  CEREMONIES  OF 
ADOPTION  OF  THE  NEW  YORK 
INDIANS 

BY 

WILLIAM  M.  BEAUCHAMP 

General  nature  of  councils 

Councils  are  a  natural  feature  of  humau  society.  In  a  single 
family,  living  alone,  the  father  may  often  assume  all  responsibility, 
but  more  commonly  he  will  advise  with  the  wife.  Where  two  or 
more  families  are  associated  in  one  place,  mutual  consultations  are 
the  result.  Make  the  families  lOO,  and  a  few  will  represent  the  rest 
as  a  matter  of  convenience.  Out  of  a  great  increase  come  courts, 
parliaments  and  senates.  Even  if  the  chief  man  of  all  becomes 
autocratic,  he  would  still  practically  have  a  council  fqr  advice.  The 
aborigines  of  the  northern  United  States  may  sometimes  have  had 
absolute  chiefs,  but  their  power  had  no  wide  extent.  In  the  main 
each  organization  was  an  oligarchy  where  a  few  ruled  the  tribe  or 
nation.  Some  chief  often  had  executive  power,  but  most  acts  were 
those  of  a  council.  In  some  cases  this  had  stated  meetings,  as  with 
the  Iroquois,  but  it  could  be  called  to  consider  special  business. 


34^ 


XKW   \()RK   STATK  MUSI-:UM 


For  such  calls  wampum  was  used,  with  a  tally  stick  attached  to 
fix  the  date.  The  simple  tribal  council  might  do  little  to  develop 
statesmanship,  but  Iroquois  sagacity  and  eloquence  were  largely 
due  to  the  annual  or  more  frequent  meetings  of  their  five  divisions, 
and  the  increasing  outlook  coming  from  these.  When  councils 
with  the  French,  English  and  Dutch  became  frequent,  there  was  a 
greater  stimulus,  and  when  distant  tribes  came  to  seek  their  favor 
or  pay  them  tribute,  they  would  not  fail  to  become  lofty  in  their 
bearing  and  farseeing  in  their  plans. 

While  the  great  council  of  the  Iroquois  met  periodically  it  was 
often  summoned  in  extra  session  for  special  purposes.  To  obviate 
too  frequent  calls,  they  had  the  expedient  of  delegating  powers. 
One  might  speak  for  another  in  councils,  or  sometimes  the  Onon- 
dagas  might  act  for  the  whole.  Local  affairs  were  left  to  national 
councils,  as  in  our  general  and  state  governments,  those  of  general 
importance  going  to  the  grand  council.  In  the  latter  case,  the 
Onondagas,  or  others  who  might  be  present,  sometimes  held  a 
preliminary  meeting  with  messengers  or  ambassadors,  not  as  a 
matter  of  formal  business,  but  to  learn  the  business,  so  as  to  be 
better  prepared  when  the  council  assembled.  Sometimes  ambassa- 
dors consulted  with  a  prominent  chief,  so  that  he  might  know  the 
matter  exactly,  and  guard  against  misunderstandings.  It  was  no 
uncommon  thing  to  secure  his  favor  and  aid  by  timely  gifts.  In 
such  a  case  he  was  understood  to  be  their  representative  and 
speaker.    This  the  council  failed  not  to  remember. 

Various  councils  had  different  names,  and  nationality  affected 
this.  The  Senecas  called  a  civil  council  Ho-de-os'-seh,  advising 
together,  while  an  Onondaga  might  term  it  Ka-hos'-ken,  and  some- 
times Kah-hah,  nfJiere  they  have  a  light.  The  names  of  other 
councils  will  appear  under  their  proper  heads. 

While  in  some  tribes  war  chiefs  had  a  prominent  place  in  coun- 
cils, they  had  none  in  the  national  councils  of  the  Iroquois,  as  such, 
and  in  some  cases  a  sachem  was  supposed  to  be  debarred  by  his 
office  from  taking  part  in  war  at  all.  This  probably  went  no 
further  than  to  give  him  exemption  on  high  grounds,  if  he  chose 
to  avail  himself  of  it.  It  at  least  showed  that  this  people  recog- 
nized in  peace  something  far  better  than  war.  One  of  their  own 
names  for  their  confederacy  was  that  of  Great  Peace,  and  though 


COUNCILS  AND  CEREMONIES  OF  ADOPTION  OF  NEW  YORK  INDIANS  343 

they  fought  fiercely  they  always  hailed  peace  as  one  of  the  greatest 
of  blessings.  The  highest  purpose  of  their  great  council  was  to 
remove  every  source  of  strife  among  themselves, 

Charlevoix  had  most  of  his  information  from  others,  hut  speaks 
in  high  terms  of  Indian  councils.  He  doubted  whether  women  had 
all  the  influence  which  some  claimed  for  them,  but  had  been  told 
that  they  deliberated  first  on  whatever  was  to  be  proposed  in 
council,  to  which  they  reported  the  result  of  this  consultation. 

The  warriors  likewise  consult  together,  on  what  relates  to  their 
particular  province,  but  can  conclude  nothing  of  importance  which 
concerns  the  nation  or  town;  all  being  subject  to  the  examination 
and  controul  of  the  council  of  elders  who  judge  in  the  last  resource. 
It  must  be  acknowledged,  that  proceedings  are  carried  on  in  these 
assemblies  with  a  wisdom  and  a  coolness,  and  a  knowledge  of  affairs, 
and  I  may  add  generally  with  a  probity,  which  would  have  done 
honour  to  the  areopagus  of  Athens,  or  to  the  senate  of  Rome,  in 
the  most  glorious  days  of  those  republics ;  the  reason  of  this  is, 
that  nothing  is  resolved  upon  with  precipitation ;  and  that  those  vio- 
lent passions,  which  have  so  much  disgraced  the  politics  even  of 
Christians,  have  never  prevailed  amongst  the  Indians  over  the 
public  good  .  .  .  What  is  certain,  is,  that  our  Indians  are 
eternally  negociating,  and  have  always  some  affairs  or  other  on  the 
tapis :  such  as  the  concluding  or  renewing  of  treaties,  offers  of 
service,  mutual  civilities,  making  alliances,  invitations  to  become 
parties  in  a  war,  and  lastly,  compliments  of  condolence  on  the  death 
of  some  chief  or  considerable  person.  All  this  is  performed  with 
a  dignity,  an  attention,  and  I  may  add,  with  a  capacity  equal  to  the 
most  important  affairs,  and  theirs  are  sometimes  of  greater  conse- 
quence than  they  seem  to  be :  for  those,  who  are  deputed  for  this 
purpose,  have  commonly  secret  instructions.    Charlevoix,  2 :26-28 

The  councils  here  considered  are  the  civil,  religious  and  mourn- 
ing councils,  those  for  adoption  and  those  for  bewailing  the  dead 
without  reference  to  the  new  relations  of  the  living.  Among  the 
Iroquois  the  Grand  Council  represented  the  whole  confederacy, 
and  treated  of  peace  and  war,  or  any  questions  affecting  general 
interests.  This  had  at  first  a  fixed  number  of  members,  and  met  at 
Onondaga  annually.  The  minor  matters  of  war  parties  were  left 
to  the  war  chiefs.  This  great  council  often  had  long  sessions,  and 
the  council  fire  was  never  extinguished  ;  the  embers  were  simply 
covered.  The  chiefs  of  each  nation  cc^mposing  this  council  were 
the  civil  rulers  of  their  cnvn  nation,  and  were  elective  by  hereditary 


344 


NEW  YORK  STATE  MUSEUM 


rig-ht  in  certain  clans.  Each  of  these  clans  also  had  had  its  own 
council,  regulating  tribal  affairs.  Two  clans  ofteji  met  in  council 
on  matters  concerning  themselves. 

The  religious  council  is  modern  and  has  nothing  to  do  with  the 
religious  feasts.  Strictly  it  is  not  a  council,  though  the  people  are 
summoned  to  attend.  There  is  no  discussion  of  any  kind,  but  his 
appointed  successor,  or  other  preacher,  relates  the  revelation  made 
to  the  peace  prophet  over  a  century  since.  Each  day,  after  this  is 
done,  dances  follow  but  only  as  a  means  of  enjoyment. 

The  condolence,  or  mourning  council,  commenced  with  the  death 
of  the  founders  of  the  Iroquois  League,  and  its  twofold  purpose  is 
to  lament  the  dead  and  replace  them  with  living  chiefs.  Properly 
it  gathers  representatives  of  all  the  nations,  but  its  work  is  execu- 
tive, not  that  of  consultation.  It  does  not  choose  chiefs  but  instals 
them. 

The  ancient  dead  feast  had  some  relation  to  this,  and  had  many 
remarkable  features  among  the  Hurons,  which  were  soon  laid  aside 
in  New  York.  Yet  the  Iroquois  formally  mourned  the  deaths  of 
important  persons  in  each  nation,  and  the  chiefs  came  as  a  body  to 
express  sympathy  and  offer  comfort.  One  and  another  spoke,  but 
no  business  appeared.  The  nation  or  the  village  alone  had  part 
in  this. 

The  council  for  adoption  is  also  treated  here,  varying  much  in 
character.  Adoption  and  the  giving  of  a  name  might  take  place 
m  any  civil  council  and  was  often  attended  with  debate  and  cere- 
mony. In  important  cases  a  general  council  might  agree  on  the 
name  to  be  bestowed.  In  such  case  there  would  be  a  formal 
announcement,  without  the  ceremonies  usual  at  other  times.  In 
other  cases  a  national  council  or  a  family  would  agree  on  the  name, 
and  this  would  be  bestowed  with  attendant  speeches  and  songs. 
Still  further,  any  person  might  bestow  a  name  and  then  the  cere- 
mony would  vary  with  his  taste. 

All  these  are  considered  as  a  class  here  because  they  have  no 
religious  observances  properly  belonging  to  them,  differing  essenti- 
ally from  those  festivals  which  embody  acts  of  worship.  They  are 
not  all  strictly  councils,  but  have  somewhat  their  character. 
Morgan  calls  the  most  striking  of  those  remaining  a  mourning 
council.    The  Indians  uniformly  term  it  a  condolence.  Mourning 


COUNCILS  AND  CEREMONIES  OF  ADOPTION  OF  NEW  YORK  INDIAN'S  345 


is  its  great  feature,  but  then  chiefs  and  people  are  gathered  to 
perform  a  great  duty,  with  mutual  agreement.  In  this  sense  it  is  a 
council,  and  it  may  go  as  far  as  to  depose  chiefs  or  refuse  to  instal 
them.  On  account  of  its  antiquity  and  prominence  a  full  account 
is  given  here.  It  has  a  great  importance  in  tracing  the  history 
and  character  of  the  Iroquois  League. 

Character  and  power  of  chiefs 

The  idea  of  reviving  the  dead  in  the  person  of  some  one  living 
was  a  common  one  among  the  Indians  south  and  east  of  the  Great 
Lakes,  but  it  took  somewhat  different  forms.  Among  the  Iroquois 
it  was  shown  in  the  adoption  of  captives  in  the  place  of  those 
deceased,  who  assumed  all  the  duties  and  privileges  of  the  one 
dead,  but  there  was  an  official  resuscitation,  the  new  chief  taking 
his  predecessor's  name  and  office,  but  not  his  family  relations. 
Among  the  Algonquins  he  was  considered  to  be  the  dead  actually 
alive  again.    The  Relation  of  1639  describes  this  in  Canada. 

The  savages  have  a  custom  of  resuscitating  or  making  their 
friends  revive,  particularly  if  they  were  men  of  distinction  among 
them.  They  make  some  other  bear  the  name  of  the  deceased ;  and 
behold  the  dead  man  resuscitated  and  the  grief  of  the  relatives  en- 
tirely gone.  Observe  that  to  the  name  given  in  a  great  assembly 
or  feast,  they  add  a  present  which  is  rftade  on  the  part  of  the  rela- 
tives or  friends  of  the  one  whom  they  have  revived,  and  he  who  ac- 
cepts the  name  and  the  present  is  obliged  to  take  care  of  the  family 
of  the  deceased  so  well  that  the  wards  call  him  father. 

In  the  Relation  of  1644,  there  is  a  full  account  of  the  installation 
of  an  Algonquin  chief  in  Canada,  probably  much  like  that  of  the 
same  family  in  New  York.  There  was  a  master  of  ceremonies  with 
assistants,  who  arranged  the  presents  and  prepared  the  new  chief's 
seat.  Two  officers  were  sent  for  him  and  conducted  him  to  the 
place  where  his  old  robe  was  removed  and  a  fairer  one  put  on  him. 
Wampum  was  put  abou^  his  neck  and  a  calumet  and  tobacco  in 
his  hand.  Another  richly  dressed  chief  acted  as  herald  and  pro- 
claimed the  object  of  the  ceremony. 

It  is  a  question  of  resuscitating  one  dead,  and  of  bringing  to  life 
a  great  captain.  Thereupon  he  names  him  and  all  his  posterity,  he 
describes  the  place  and  manner  of  death,  then  turning  toward  the 
one  who  is  to  succeed  him,  he  raises  his  voice:  "  Behold  him,"  he 


346 


NEW  YORK  STATE  MUSEUM 


says,  "  covered  with  his  beautiful  robe.  This  is  no  longer  the  one 
you  were  accustomed  to  see  these  days  past,  who  was  named  Nehat. 
He  has  given  the  name  to  another  savage,  he  is  called  Etovait  .  .  . 
Look  at  him  as  the  true  captain  of  this  nation ;  it  is  he  whom  you 
are  to  obey,  it  is  he  to  whom  you  are  to  listen,  and  whom  you  are 
to  honor." 

The  presents  to  visiting  chiefs  were  then  named  and  distributed 
and  this  was  followed  by  songs,  dances  and  a  feast.  Before  the 
feast  the  new  chief  modestly  said  he  was  not  worthy  to  bear  the 
name  of  one  so  great  and  good,  and  afterward  declared  what  he 
would  try  to  do.  The  Jesuits  noted  a  similar  thing  among  the 
Hurons,  who  were  of  the  Iroquois  family.  The  Relation  of  1642 
says : 

No  name  is  ever  lost ;  so  when  some  one  of  the  family  has  died, 
all  the  relatives  assemble  and  deliberate  together  which  among  them 
shall  bear  the  name  of  the  deceased,  giving  his  own  to  some  other 
relative.  He  who  takes  a  new  name  enters  also  upon  the  burdens 
which  belong  to  it,  and  so  he  is  captain,  if  the  deceased  was  so. 
This  done  they  restrain  their  tears,  they  cease  to  weep  for  the  dead, 
and  place  him  in  this  way  in  the  number  of  the  living,  saying  that 
he  is  resuscitated  and  has  taken  life  in  the  person  of  the  one  who 
has  received  his  name,  and  has  rendered  him  immortal.  So  it  hap- 
pens that  a  captain  never  has  any  other  name  than  his  predecessor 
.  .  .  Each  nation  makes  its  presents,  which  according  to  custom,  are 
differently  qualified.  Some  making  their  present  say  that  they  are 
taking  the  arm  of  the  deceased,  in  order  to  draw  him  from  the 
tomb;  others  that  they  are  supporting  his  head  for  fear  that  he  may 
fall  back.  Another  always  making  some  new  present,  will  add  still 
more  freely,  that  he  gives  him  arms  to  repel  his  enemies.  And 
I,  a  fourth  will  say,  I  strengthen  the  earth  under  him,  so  that 
during  his  rule  it  can  not  be  destroyed. 

Among  the  Iroquois  the  election  of  principal  chiefs  is  by  clans 
and  families.  As  the  father  is  not  of  the  same  clan  as  the  son,  he 
has  no  voice  in  his  election,  but  the  mother  has.  The  nominating 
power  is  in  the  woman,  though  subject  to  general  consent.  In  the 
Iroquois  League  all  clans  were  not  represented  in  the  Grand 
Council,  though  three  always  were.  The  Mohawks  and  Oneidas, 
the  most  recent  comers  in  New  York  and  thus  of  the  purest  stock, 
had  but  these  three  clans  of  the  Bear,  Wolf  and  Turtle.  In  both, 
their  nine  councilors  were  equally  divided  among  the  three.  The 
three  earlier  resident  nations  had  added  to  their  numbers  from 


COUNCILS  AND  CEREMONIES  OF  ADOPTION  OF  NEW  YORK  INDIANS  347 

prior  migrants  or  conquests  and  so  had  more  clans.  Those  added 
after  the  confederacy  was  formed  long  had  no  representation,  the 
number  being  made  permanent  in  a  measure.  Most  of  these  prin- 
cipal chiefs  had  assistants,  distinguished  yet  as  those  who  stand 
behind.  In  treating  of  this,  Mr  Hale  was  often  perplexed  by  the 
name  of  the  Ball  clan,  which  is  but  another  for  one  division  of  the 
Turtle  tribe.  In  modern  condolences  one  woman  often  has  the  sole 
nomination  of  a  chief,  but  where  several  are  to  be  consulted  the 
subject  may  be  canvassed  up  to  the  latest  moment,  and  thus  I  have 
seen  them  running  from  house  to  house.  The  passage  of  time  has 
brought  some  variation  in  representation.  It  is  clear  also  that  at 
times  there  have  been  more  than  50  Iroquois  sachems,  but  the 
additional  ones  probably  had  a  somewhat  different  character  and 
may  have  been  the  result  of  temporary  needs.  They  do  not  appear 
in  the  condoling  .song,  and  may  be  classed  as  pine  tree  chiefs. 

Of  the  power  of  principal  chiefs,  commonly  called  sachems,  we 
have  different  accounts.    Roger  Williams  said : 

Their  Government  is  Monarchicall  ...  A  Prince's  house  .  .  . 
is  farre  different  from  the  other  house,  both  in  capacity  or  receit; 
and  also  the  finenesse  and  quality  of  their  ^Mats  .  .  .  Beside  their 
generall  subjection  to  the  highest  Sachims,  to  whom  they  carry 
presents,  and  upon  any  injury  received,  and  complaint  made,  their 
Protectors  will  revenge  it  .  .  .  The  most  usuall  Custome  amongst 
them  in  executing  punishments,  is  for  the  Sachim  either  to  beat,  or 
whip,  or  put  to  death  with  his  own  hand,  to  which  the  common  sort 
most  quietly  submit;  though  sometimes  the  Sachim  sends  a  secret 
Executioner,  one  of  his  chiefest  Warriours  to  fetch  of  a  head. 

This  was  among  the  Algonquins  of  New  England,  and  the 
Jesuits  gave  a  similar  account  in  Canada  in  161 1. 

There  is  the  Sagamo,  who  is  the  eldest  of  some  powerful  family, 
who  is  also  consequently  the  chief  and  conductor  of  this.  All  the 
young  people  of  the  family  are  at  the  table  and  in  the  suite  of  this 
one;  it  is  for  him  also  to  keep  some  dogs  for  the  chase,  and  some 
canoes  for  travelers,  and  provisions  and  reserves  for  bad  times  and 
journeys.  The  young  people  wait  upon  him,  hunt,  and  pass  their 
apprenticeship  under  him,  unable  to  own  anything  before  being 
married. 

In  southern  New  York  many  chiefs  had  little  authority.  A 
Dutch  account  says : 

In  each  village,  indeed,  is  found  a  person  who  is  somewhat  above 
the  others,  and  commands  absolutely  when  tliere  is  war  and  wlicn 


348 


NEW  YORK  STATE  MUSEUM 


they  are  gathered  from  all  the  villages  to  go  on  the  war  path.  But 
the  fight  once  ended,  his  superiority  ceases  .  .  .  There  is  some  re- 
spect paid  to  those  in  authority  amongst  them,  but  these  are  no  wise 
richer  than  the  others.  There  is  always  so  much  ado  about  them 
that  the  chief  is  feared  and  obeyed  as  long  as  he  is  near,  but  he  must 
shift  for  himself.  There  is  nothing  seen  in  his  house  more  than  in 
those  of  the  rest.    O'Callaghan.    Doc.  Hist.  3  130 

Later  Dutch  accounts  are  much  the  same,  but  give  Algonquin 
chiefs  somewhat  better  houses  and  several  wives.  Records  of 
treaties  and  sales,  however,  show  permanent  and  great  authority. 
Loskiel  said  that  among  the  three  tribes  of  the  Delawares  the  chief 
belonged  to  the  tribe  over  which  he  presided,  but  was  chosen  by 
chiefs  of  the  other  two.  They  installed  him,  condoling  the  mourn- 
ers and  giving  his  name.  They  also  exhorted  the  young  people, 
addressed  his  wife,  and  charged  him  with  the  duties  of  his  office, 
singing  the  speeches  and  confirming  them  with  belts. 

*'A  Captain  is  the  Chief's  right  hand.  He  must  undertake  every- 
thing committed  to  him  by  the  Chief."  There  is  a  strong  resem- 
blance to  the  Iroquois  condolence  throughout.  Among  the  latter 
nations  were  those  called  Wa-ka-neh-do-deh,  or  pine  tree  chiefs,  who 
hold  their  office  from  their  goodness  or  ability  and  can  not  be 
deposed.      Their  roots  are  in  heaven." 

The  Onondaga  name  for  chief  is  Ah-go-ya-ne,  closely  resembling 
Agouhanna,  which  Cartier  gave  as  the  chief's  title  at  Hochelaga 
(Montreal)  in  1535.  The  Onondagas  call  a  principal  chief  Ho- 
yah-nah  ha-sen-no-wah'-neh,  good  man  zvith  big  name.  A  war  chief 
is  Ho-sken-ah-ka-tah,  big  man  with  a  load  of  bones  on  his  back. 
Morgan  names  the  Seneca  war  chiefs  in  a  similar  way,  Ha-seh-no- 
wa^-neh,  elevated  name,  like  the  second  Onondaga  word.  The 
sachems,  as  a  class,  were  Ho-yar-na-go'-war,  counselors  of  the 
people,  and  a  civil  council  was  Ho-de-os'-seh,  advising  together.  In 
early  days  Agoianders  were  the  nobility,  and  the  space  was  wide 
between  chiefs  and  people  in  late  colonial  time. 

Charlevoix  noted  that  chiefs  were  elected  among  the  Algonquins, 
but  among  the  Hurons  the  office  was  hereditary  in  a  sense,  as  it 
still  is  among  the  Iroquois.  This  often  caused  inconvenience 
through  minors. 


COUNCILS  AND  CEREMONIES  OF  AIX)PTION  OF  NEW  YORK  INDIANS  349 


The  noblest  matron  in  the  tribe  or  in  the  nation  chuses  tlie  person 
she  approves  of  most,  and  declares  him  chief.  The  person  who  is 
to  govern  must  be  come  to  years  of  maturity ;  and  when  the  heredi- 
tary chief  is  not  as  yet  arrived  at  this  period,  they  appoint  a  regent, 
who  has  all  the  authority,  but  which  he  holds  in  name  of  the  minor. 
These  chiefs  generally  have  no  great  marks  of  respect  paid  them, 
and  if  they  are  never  disobeyed,  it  is  because  they  know  how  to  set 
bounds  to  their  authority.    Charlevoix,  2  -.24. 

Several  instances  of  minor  chiefs  are  recorded  in  colonial  docu- 
ments, and  in  1895  a  5  year  old  boy  of  the  Onondaga  Bear  clan  was 
publicly  made  a  chief.  As  such  he  will  attend  councils,  but  will 
have  no  voice  or  vote  in  them  until  of  fit  age. 

Mr  Chadwick  carefully  inquired  how  Iroquois  chiefs  were  nomi- 
nated in  Canada,  comparing  several  accounts  with  the  following 
results. 

The  right  of  nommation  vests  in  the  oldest  near  female  relative 
of  the  deceased  chief,  that  is,  the  oldest  of  a  class  composed  of  his 
maternal  grandmother  and  great  aunts,  if  living,  but  if  none  of  those 
are  living,  then  the  oldest  of  a  class  composed  of  his  mother  and  her 
sisters  (daughters  of  the  mother's  mother),  or  if  none  of  these, 
then  of  his  sisters,  daughters  of  his  mother,  and  if  these  also  are 
wanting,  then  of  his  nieces,  daughters  of  his  mother's  daughters;  and 
if  all  these  fail,  then  the  right  passes  to  collateral  relatives  of  his 
mother's  totem,  and  if  there  are  none  of  these,  no  nomination  can 
be  made,  and  the  chiefship  becomes  extinct.  The  nominator  con- 
sults with  the  two  next  senior  women,  ascertained  by  the  same 
order,  and  classification  of  the  family  is  thus  made.  It  does  not 
seem  very  clear  what  occurs  if  the  three  do  not  agree  ...  If  a 
chiefship  fails  in  consequence  of  the  family  to  which  it  belongs  be- 
coming extinct,  either  in  the  person  of  a  nominator,  or  of  a  qualified 
nominee,  the  Great  Council  has  power  to  transfer  the  chiefship  to 
another  family  (preferably  one  which  is,  or  is  considered  to  be  akin 
to  the  extinct  family),  in  which  a  chief  is  then  nominated  by  the 
senior  woman  and  her  associates,  and  assumes  the  title  in  the  usual 
manner,  whereupon  the  succession  goes  in  that  familv.  Chadivick. 

3(^38 

Of  original  titles  of  the  Five  Nations  in  Canada  11  have  thus 
become  extinct,  and  the  sixth  nation  has  there  but  four  out  of  its 
13  chiefs.    ^lost  of  those  in  Xew  York  keep  their  ofitices  filled. 

The  line  of  descent  was  often  through  the  woman  and  always  so 
among  the  Huron-Iroquois.    Charlevoix  said  "  Among  the  Huron 


NEW  YORK  STATE  MUSEUM 


nations  the  women  name  the  counsellors,  and  often  chuse  persons 
of  their  own  sex,"  probably  alluding  to  another  established  feature. 
As  a  body  they  were  entitled  to  representation  in  the  council  and 
government  of  the  nation.  In  New  York  the  governesses  several 
times  signed  treaties,  claiming  a  right  in  all  land  questions. 

Jkily  17,  1742,  a  Seneca  deputation  was  at  Montreal  and  gave  to 
Governor  Beauharnois  a  present  from  the  Women  of  the  Council ; 
they  request  you  to  endow  their  Tortoises  with  sound,  so  as  to  be 
able  to  rouse  themselves  when  they  are  performing  their  cere- 
monies." In  1753  Duquesne  said  the  Five  Nations  had  sent  "  the 
Ladies  of  their  Council  to  Sieur  Marin,  to  inquire  of  him,  by  a 
Belt,"  whether  his  purpose  was  peace  or  war. 

Among  the  strange  stories  of  the  Iroquois  which  the  Jesuits 
credited  before  they  knew  them  better,  was  one  of  the  Oneidas  in 
1641  : 

The  men  and  women  there  manage  affairs  alternately ;  so  that  if 
there  is  a  man  who  governs  them  now,  after  his  death  it  will  be  a 
woman,  who  during  her  life  time  will  govern  them  in  her  turn, 
except  in  what  belongs  to  war ;  and  after  her  death  it  will  be  a  man 
who  takes  anew  the  management  of  aft'airs. 

In  later  days,  however,  there  were  many  instances  of  female 
government  among  the  emigrant  Iroquois  and  Delawares,  and  the 
sunk  squazi's,  or  queens  are  oftened  mentioned  in  early  colonial 
documents,  in  New  England  and  southern  New  York. 

Wampum  in  councils 

Councils  were  called  by  wampum  belts  or  strings,  and  speeches 
were  made  on  these  in  the  council  itself.  In  a  monograph  on 
wampum,  these  usages  have  been  fully  described,  and  will  not  be 
recounted  now.  Figure  i,  however,  shows  the  10  long  strings  of 
white  wampum  used  in  the  religious  council,  which  is  exposed 
throughout  the  preaching.  Figure  2  is  the  white  wampum  used  to 
call  this  council,  and  its  tally  stick  attached.  The  notches,  showing 
the  date  of  council,  are  removed  daily  till  the  time  arrives.  Then 
the  invited  parties  appear  and  return  the  wampum.  Figure  3  is  a 
similar  string  of  purple  wampum,  used  in  calling  a  mourning 
council  or  condolence  for  raising  a  secondary  or  war  chief.  It  is 
looped  and  shows  the  customary  tally  stick.    Figure  4  has  three 


1 


2 


COUNCILS  AND  CEREMONIES  OF  ADOPTION  OF  NEW  YORK  INDIANS    35 1 


short  strings  of  pnrplc  wamprni  tied  to  the  stick,  one  end  of  each 
being  left  free.  This  calls  a  condolence  for  a  principal  chief. 
Figure  5  shows  the  seven  bunches  used  in  the  condolence,  to  be  men- 
tioned later.  There  are  other  appropriate  strings  used  in  this,  but 
less  conspicuously.  In  the  present  scarcity  of  that  article  a  little 
wampum  has  to  go  a  great  way,  and  it  is  long  since  belts  have  ap- 
peared at  councils  of  any  kind. 

The  condoling  council 

The  ceremony  of  lamenting  deceased  chiefs  and  installing  others 
is  termed  a  condolence  by  the  Six  Nations ;  in  Onondaga  Ho-te-ne- 
ko-kah-na'-wax,  in  the  Seneca  dialect  Hen-nun-do-nuh'-seh. 
Changed  as  it  is,  it  presences  interesting  and  antique  features. 
Wampum  calls  the  council  and  is  used  in  the  ceremonies.  The 
old  songs  are  sung  and  addresses  made,  while  the  recital  of  the 
original  chiefs'  names  and  virtues  is  a  prominent  feature.  The 
elder  brothers,  the  ^lohawks,  Onondagas  and  Senecas  still  condole 
the  other  three,  or  are  comforted  by  them.  No  festal  music  is 
heard,  no  drtmis  or  rattles,  for  there  is  no  rejoicing  till  the  places 
of  the  dead  are  filled,  the  horns  again  put  on. 

The  writer  has  attended  several  of  these  condolences,  publishing- 
accounts  of  some,  and  ]\Ir  Horatio  Hale  has  given  a  good  account 
of  one  in  Canada,  while  the  usual  songs  appear  in  his  Iroquois  Book 
of  Rites,  the  original  and  translation  side  by  side.  A  fine  Canadian 
copy  of  most  of  the  songs  is  in  the  writer's  hands  and  will  be  used 
here,  partly  because  it  varies  somewhat  from  Hale's  version,  and 
partly  because  the  words  are  divided  into  syllables.  It  is  from  the 
same  original.  There  are  several  versions  known,  differing  but 
little.  All  copies  of  the  longer  song  are  in  the  Mohawk  as  most 
suited  for  singing.    The  numbers  used  are  a  mere  convenience. 

As  the  Oneidas  and  Cayugas  have  no  reservations  or  council 
house  in  New  York,  these  are  bound  to  them  for  condolences,  the 
owners  becoming  visitors  for  the  time  being.  In  any  case  the 
condoling  brothers  meet  at  some  distance  and  send  notice  of  their 
approach.  When  ready  they  march  on,  with  a  low  chant,  that  of 
the  roll  call,  find  their  afflicted  friends  by  the  wayside  fire,  return 
the  invitation  wampum  and  sing  a  sympathetic  hymn. 


NEW 


YORK  STATE  MUSEUM 


This  wayside  fire,  which  interrupts  the  roll  call  song,  preserves 
an  old  custom :  that  of  welcoming  official  visitors  at  some  distance 
from  the  town.  For  ordinary  purposes  this  meeting  might  once 
have  been  at  the  line  of  the  clearing,  and  the  song  welcoming 
the  visitors  is  now  called  At  the  IVood's  Edge.  For  convenience 
most  of  the  songs  appear  together  here,  as  in  the  Indian  copy  used, 
and  references  will  be  made  to  them.  They  are  not  in  due  sequence 
in  this.  As  these  songs  are  now  known  to  but  few  Indians,  an 
expert  chief  is  often  loaned  to  conduct  the.  ceremony  for  one  or 
both  parties,  as  in  ancient  times. 

The  song  At  the  Wood's  Edge  is  full  of  gratitude  that  their 
friends  have  escaped  every  paril  while  on  their  mission  of  love,  and 
ends  with  a  list  of  early  villages  of  the  three  principal  clans.  At 
the  council  house  all  business  is  to  be  duly  completed,  and  there  the 
horns  are  to  be  taken  off  the  dead  chief's  grave.  The  horns  are  as 
significant  of  power  to  the  Iroquois  as  to  the  ancient  Hebrew. 
When  the  song  ends  at  the  fire  and  the  invitation  wampum  has  been 
returned,  all  form  a  procession  and  go  to  the  council  house.  The 
mourners  silently  lead  the  way,  as  being  the  hosts;  the  visitors  fol- 
low, singing  the  roll  call,  and  in  the  council  house  each  party  takes 
its  proper  end.  There  the  opening  ceremony  called  The  Old  Way  of 
Mutual  Greeting,  is  sung  by  the  visitors,  in  which  the  old  and 
familiar  modes  of  restoring  the  afflicted  to  a  sound  condition  are 
gone  through. 

Until  the  curtains  are  hung  the  succeeding  songs  are  by  one 
person,  who  walks  to  and  fro  as  he  utters  the  long  and  monotonous 
chant.    Those  behind  the  curtains  are  quite  different. 

The  laws  which  their  ancestors  established  are  recalled,  the  means 
thev  took  to  strengthen  the  long  house  or  league.  As  of  old  the 
long  list  of  the  original  50  chiefs  is  chanted  in  one  song,  with  some 
words  regarding  each  one.  The  three  great  clans  and  some  early 
towns  belonging  to  them  are  mentioned.  The  chiefs  themselves  are 
grouped  in  classes.  In  this  song  the  Haii  is  repeated  hundreds  of 
times,  but  is  mostly  omitted  in  Hale's  version.  As  sung  it  is  the 
most  prominent  feature,  and  is  expressive  of  joy  or  sorrow  accord- 
ing to  the  tone,  as  with  some  of  our  ejaculations.  Hennepin  said: 
*'  There  was  an  Iroquese  captain  who,  one  day  wanting  his  bowl, 
entered  into  the  town  of  Montreal  in  Canada,  cr}-ing  *  Hai !  hai ! ' 


COUNCILS  AND  CEREMONIES  OF  ADOPTION  OF  NEW  YORK  INDIAN'S  353 

which  in  their  language  is  the  sign  of  peace ;  he  was  received  with 
many  caresses  of  kindness."  A  meaning  more  in  accordance  with 
the  mourning  council  may  be  found.  In  describing  the  Huron  feast 
of  the  dead  in  1636,  Brebeuf  said : 

At  tlTe  end  of  the  feast,  as  a  compliment  to  him  who  had  enter- 
tained them,  they  imitated,  as  they  say,  the  cry  of  the  souls,  and 
issued  from  the  cabin  crying  hace,  hae,  and  reiterated  this  cry  of  the 
souls  all  the  way.  This  cry,  say  they,  comforts  them  greatly ;  other- 
wise this  burden,  though  but  of  souls,  would  weigh  heavily  on  the 
back,  and  cause  them  a  pain  in  the  side  for  the  rest  of  their  lives. 

The  names  of  the  chiefs  vary  much  in  the  several  dialects,  and 
due  allowance  must  be  made  for  their  being  sung  in  Mohawk,  as  is 
the  custom.  These  songs  go  on  almost  continuously  up  to  a  certain 
stage,  full  of  lamentations,  and  concluding  with  the  declaration  that 
they  are  dejected  in  their  minds.  The  several  songs  of  this  part 
follow  as  they  are  written,  the  Mohawk  and  translation  on  opposite 
pages. 


354 


NEW  YORK  STATE  MUSEUM 


Oghoitoh  KayiJv:catcghkon(^h.     IJ^cyoglviynkwarakdah  Radiyats 

1  O-neii  wen-ni-se-ra-de,  wa-ka-tye-ren-ko-wa. 
De-sa-wen-na-wen-ra-de  ne-ken  de-yor-ho-ton, 
De-sa-ha-his-0€-ne-ne  don-wen-rats-ta-nyon-ne 
Ne-ne-ken  de-ka-ron-wah-nyon. 

2  Te-sat-kah-toh-se-ron-tye  ro-na-den-nos-hen-tonh-kwe 
Yon-kwen-ni-konh-ta-kwen-neh  konh-yen-ne-tah-kwen. 
Na-ka-di-keiih  na-yo-ya-ne-ra-tyeh  ne  sa-ni-kon-rah  ? 
Da-sat-ka-tho-seh-ron-neh  ra-di-ya-na-ron-nyon. 

3  On-kwa-shots-he-ra-shon-kenh-hah ;  ne-ok  det-ka-no-rons 
Ne-she-kon  a-yo-yenh-kwa-ro-ta-keh 

Tsi-ra-di-roh-ton-kwa-kwe.    Ne  ka-di  kenh  na-yo-ya-ne-ra-tye 
Ne  sa-ni-kon-ra  de-sa-ka-se-ren-ton-nyon-ne  ? 

4  Ni-ya-wen-ko-wa  ka-di  non-wa  o-nen  sken-nen-ji 
Thi-sa-ya-dir-lieh-on.    O-nennon-wa  ouh-se-ron-nih 
Deh-nih-roh-kwa-yen.    Ha-se-kenh  ok  thi-wa-kwe-kon 
De-yo-nen-nya-de-nyon  ne-ne  Kon-ner-hon-yon : 

5  I-ih  ens-ke-ri-wa-ton-de.  Ken-yot-nyon-kwa-ra-don-nyon, 
Ne-o-iii  ken-yot-da-ka-ra-hon,  ne-o-ni  ken  kon-ti-fagh-so-don. 
Ne-deiis  ah-e-sa-ya-tye-nen-don,  kon-yen,  ne-tagh-kwen, 
Ne-o-ni  ken-kagh-ne-ko-nyon  ne-dens  ah-e-sa-ya-tye,  nen-don, 

6  Kon-yen-ne-tagh-kwen,  ne-o-ni  ken  wa-se-ra-ka-do-da-ne-seh 
Ken  de-wa-sa-da-yenh-a  Ka-non-sak-ta-tyeh. 
Ni-ya-de-wegh-ni-se-ra-ke  yon-kwa-ka-ron-ny  ; 
O-nih-dat-konh  yagh  de-ka-kon-son-degh 

7  Ogh-son-do-ra-ko-wagh  ne-dens  ah-e-sa-ya-tye-nen-tonh 
Kon-yen-ne-dagh-kwen.    Ni-ya-wen-ko-wa  ka-di  non-wa 
O-nenh  sken-nenh-ji  tha-de-sar-ha-di-ya-kon. 
Ha-se-ken  ka-no-ron  tsi-na-ya-wen-on 

8  Ne-ne  ha-e-sah-ha-hi-yen-nyen-hon,  ne-ne  a-ya-ko-tye-ren-hon. 
Ha-ya-ka-wenh :  Is-sy  tye-ya-da-ke-ronh, 

Ak-wa  de-ya-ko-na-ka-ron-ton.  A-ya-ka-we-ron 
Ogh-non-ne-kenh  ni-yo-tye-ren-ha-tye,  ne  kon-yen-ne-dagh-kwen. 

9  Ro-di-ri-wi-son  onh-kwa-sots-he-ra, 

Ne-ne  ro-nenh :  Ken  hen-yon-data-jis-da-yen-hagh-se. 
Ken-de-yogh-nyon-kwa-rak-da  egh-ten-ygn-da-di-den-ra-nyon 
Ogh-rih-ho-konh-a.    Ken-sa-ne  yes-ho-di-ri-wa-yen 


COUNCILS  AND  CEREMONIES  OF  ADOPTION  OF  NEW  YORK  INDIANS 

The  preliminary  ceremony,  called.  At  the  Wood's  Hdi^e 

1  Greatly  startled  now  have  I  been  today 

By  your  voice  coming  through  the  woods  to  this  clearing. 
With  a  tro\ibled  mind  have  you  come 
Through  obstacles  of  every  kind. 

2  Continually  you  saw  the  spots  where  they  met, 
On  whom  we  depended,  my  children 

How  then  can  your  mind  be  at  ease? 
Ever  you  saw  their  footprints, 

3  Those  of  your  forefathers.    And  even  now 
Almost  might  the  smoke  have  been  seen 

Where  together  they  smoked.    How  can  your  mind 
Then  be  at  ease,  when  weeping  you  come  on  your  way? 

4  Great  thanks,  therefore,  we  give,  that  safely 
You  have  arrived.    Now  then  together 

Let  both  of  us  smoke.    For  all  around  indeed 
Are  hostile  powers,  which  are  thinking  thus : 

5  I  will  frustrate  their  plans.    Here  are  many  thorns, 
And  here  falling  trees,  and  here  the  wild  beasts  wait. 
Either  by  these  might  you  have  died,  my  children, 
Or  here  by  floods  might  you  have  been  destroved, 

6  My  children  ;  or  here  by  the  hatchet 
Raised  in  the  dark,  outside  the  house. 
Every  day  by  these  are  we  wasting  away. 
Or  by  deadly  and  invisible 

7  Disease  might  you  have  been  destroyed. 
My  children.    Great  thanks,  therefore  now, 
That  safely  you  have  traversed  the  forest. 
For  painful  would  have  been  the  results 

8  H  you  had  perished  by  the  way,  or  startled 
One  had  said:    Lo !  bodies  are  lying  yonder; 
Yea,  and  those  of  chiefs!    And  they  would  think 
In  dismay,  it  was  startling,  my  children. 

9  Our  forefathers  made  the  rule, 

And  they  said  :  Here  shall  they  kindle  a  council  fire, 
Here  at  the  forest's  edge,  they  will  condole  each  other 
With  very  few  words.    But  they  have  referred 


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NEW  YORK  STATE  MUSEUM 


10  Egh-non-weh  o-ri-wa-kwe-kon  ya-den-ka-ri-wen-da-se-ron, 

Ne-ne  a-k\vah  den-yon-da-tya-to-se-ron-ko.    Xe-o-ni  ne  ro-nenh : 
E-tho-non-\veh  yen-yon-ta-te-nonts-hi-neh, 
Ka-nak-ta-kwe-ni-yo-keh  yen-yon-da-ti-de-ron. 
O-neuh  ka-dy  i-se  se-we-reughs-k\ve  sat-hagh-yon-nih-shon : 

1  Kar-he-tyoii-ni.  Ogh-ska-wa-se-ron-hon. 
Gea-ti-yo.    O-nen-yo-te,  Deh-se-ro-kenh. 
Degh-ho-di-j  en-ha-ra-kwen.  Ogh-re-kyon-ny. 
Te-yo-we-yen-don.    E-lho  ne  ni-wa  ne  a-kot-hagh-yon-ni-shon. 

2  O-nen  ne-ne  she-ha-wah  de-ya-ko-da-ra-keh 
Ra-nyagh-dengh-shon :  Ka-negh-sa-da-keh. 

On-kwe  I-ye-de.    Wagh-ker-hon.   Ka-hen-doh-hon.  Tho-gwen- 
yah. 

Kagh-hi-kwa-ra-ke.    E-tho  ne-ni-wa  ne  ra-nya-den-shon. 

3  O-nen-ne-ne  ja-da-deh-ken  rogh-ske-re-wa-ke : 
De-ya-o-kenh.  Jonon-de-seh. 
Ots-kwi-ra-ke-ron.  Ogh-na-we-ron. 

4  O-nen  ne-ne  oiigh-wa-keh-hagh-shonk-a  :  Kar-ha-wen-ra-dongh. 
Ka-ra-ken  De-yo-he-ro.  De-yo-swe-ken. 

E-tho  ni-ka-da-ra-kegh  ne  o-righ-wa-ka-yongh. 


Onen  nene  tsinikawennakeh ;  dewadatenon  wehron, 
Oghhendonh  karihwadeghkon,  radiyats :  Ohkiok 
Nahoteuh  denyondate  non  we  ronkwe.    Tokah  enyahiron : 

1  Kon-yen-ne-dagh-kwen,  o-nen-wegh-ni-se-ra-de 
Yon-kwat-ken-ni-son.  Ra-wen-ni-yoh 
Ra-wegh-ni-se-ron-nih.  Ne-on-wa-ken-\ven-teh 
Yon-kwat-ken-ni-son  ne-ne  tsi-ni-yoh-neh-ra-kwa 

2  Tsi-ne-sa-ya-da-wen.    O-nen  ongh-wen-ja-konh 
Ni-yon-sa-kah-ha-we  j  i-non- weh  na-de-kagh-kagh-ne-ron- 

nyongh-kwe. 

A-kwah  ka-dy  o-ka-se-ra-kon  tha-de-tyat-regh-kwa-ne-kenh. 
O-nen-ka-dy  ya-kwen-ronh,  wa-kwen,  nyon-kogh-de 

3  O-kagh-se-ry,  a-kwah  ka-dy  ok-sken-nen 
Tha-den-segh-sat-kagh-ton-nyon-he-ke,  Nok-o-ny  ka-nek-he-re 
De-yoh-sih-ha-ra-onh  ne  sa-hon-da-kon.    O-nen  ka-dy 
Wa-tya-kwagh-si-ha-ra-ka  wa-ah-kwa-de-yen-donh 


COUNCILS  AND  CEREMONIES  OF  ADOPTION  OF  NEW  YORK  INDIANS 

10  Yonder  all  business  to  be  finished  in  full, 
There  taking  off  the  horns.    And  they  said : 
Thither  shall  they  be  led  by  the  hand, 
And  placed  in  the  principal  seat. 
Now  then,  our  friends  of  the  Wolf  clan : 

1  Kar-he-tyon-ni.  Ogh-ska-wa-se-ron-hon. 
Gea-ti-yo.    O-nen-yo-te.  Deh-se-ro-kenh. 
Degh-ho-di- j  en-ha-ra-kwen.  Ogh-re-kyon-ny. 
Te-yo-we-yen-don.   This  comprehends  the  Wolf  clan. 

2  Now  then,  thy  children,  the  two  bands 
Of  the  Turtle  clan:  Ka-negh-sa-keh. 

On-kwe-i-ye-de.    Wagh-ker-hon.    Ka-hen-doh-hon.  Tho-g\\ 
yoh. 

Kagh-hi-kwa-ra-ke.    This  comprehends  the  Turtle  clan. 

3  Now  then,  thy  brothers  of  the  Bear  clan : 
De-ya-o-kenh.  Jo-non-de-seh, 
Ots-kwi-ra-ke-ron.  Ogh-na-we-ron. 

4  Now  these  were  added  of  late :  Kar-ha-wen-ra-dongh. 
Ka-ra-ken.    De-yo-he-ro.  De-yo-swe-ken. 
Ox-den-keh.    Such  is  the  extent  of  the  Bear  clan. 
Such  were  the  clans  in  ancient  times. 


Now  these  are  the  words  of  mutual  greeting, 
The  opening  ceremony,  called  the  old  way 
Of  mutual  greeting.    Then  one  will  say : 

1  My  children,  now  this  day 
We  are  met  together.  God 

Has  appointed  this  day.    Now  this  day 
We  are  met,  because  of  the  solemn  event 

2  Which  is  now  our  lot.    Now  into  the  earth 

Has  he  been  borne  to  whom  we  always  looked. 
Even  in  our  tears  then  together  let  us  smoke. 
Now  then,  we  say,  we  wipe  away 

3  The  falling  tears,  so  that  peacefully 

You  may  look  around.    And  then  we  think 
Something  stops  up  your  ears.    Now  then 
With  care  have  we  removed  this  hindrance 


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4  Tsi-sa-ron-ka-tah,  ka-dy  na-ya-wenh  ne  sken-nen 
Then-sat-hon-de-ke  enh-tye-wen-ni-ne-ken-neh. 
Nok  o-ny  ka-nek-he-re  de-yogh-sih-ha-ra-onh 
De-sa-nya-do-kenh.    O-nen  ka-dy,  ho-ne  ya-kwen-ronh : 

5  Wah-tya-kwah-sih-ha-ra-ko,  a-kwah  ka-dy  ok  sken-nen 
Then-de-se-wen-ni-ne-ken-ne  den-de-wa-de-te-nongh-whe-ra-don. 
O-nen  a-re  o-yagh,  kon-yen-ne-dagh-kwen.    Ne-ne  ka-don 
Yoh-ne-rah-kwa  j i-ne-sa-ya-da-wen.  Ni-ya-de-wegh-ni-se-ra-keh 

6  Sa-nek-he-renh-onh  ra-di-ko-wa-nenghs-kwe.  Ongh-wen-ja-konh 
Ni-yes-ka-haghs ;  ken  o-ny  ro-digh-sken-ra-kegh-de-tagh-kwe, 
Ken  o-ny  san-hegh-tyen-se-ra,  ne  o-ny  sa-de-re-se-rah. 
A-kwagh  ka-dy  ok  o-neh-kwengh-da-ri-hen 

7  Thi-sen-ni-kwa-ken-rye.    O-nen  ka-dy  ya-kwen-ronh 
Wa-kwa-ne-kwengh-da-ro-ke-wa-nyon  j  i-sa-nak-de 
Ogh  ka-dy  nen-ya-wen-ne  se-wegh-ni-se-rat-hagh 
A-kwah  ok  sken-nen  then-yen-seh-sen-ni-ko-denh 
To-ka-rah  ni-wen-ni-se-ra-ke,  sken-nen 
Then-ka-nalc-di-yoh-ha-ke  den-sat-ka-tonh-nyon-se-keh. 

Ya-yak  ni  Ka-rcn-na-keh 

1  Ka-ya-ne-renh  des-ke-nongh-we-ron-neh ; 

2  Khe-ya-da-wenh  des-ke-nongh-we-ron-neh ; 

3  O-yen-kon-donh  des-ke-nongh-we-ron-neh ; 

4  Wa-kon-nyk-ih  des-ke-nong-we-ron-neh  ; 

5  Ron-kegh-sot-hagh  ro-di-righ-wa-keh, — 

6  Ron-kegh-sot-hagh  ji-yat-thon-dek. 

Enskat  ok  enjerennokden  nakwa  onaken,  nyarekweh 
Enyonghdentyonkoh  kanonghsakonghshon,  enyaiironh : 

1  A-i  Rax-hot-tha-hyh !    O-nen  ka-jat-thon-dek 
O-nen  en-yonts-da-renh  ne  ye-tsi-ya-de-reh ! 
Ne  ji-6-nenh  wa-ka-righ-wa-ka-yon-neh 

Ne  se-wa-righ-wi-sa-an-ong-kwe  ne  ka-ya-ne-rengh-ko-wah. 
A-ya-wenh-ens  to-kengs-ke  da-on-da-ya-koht-onh-de-keh. 

2  Na-i  Rax-hot-tha-hyh!    Ne-ken-ne  i-se-wenh : 
En-ya-ko-dengh-the-neh  ne  nogh-nah-ken 
En-ya-ka-on-ko-dagh-kwe. 

3  A-i  Rax-hot-tha-hyh  !  Onen  non-wa 
Ka-thongh-non-weh  that-kongh-kogh-dagh-kwa-nyon 
Ji-dengh-nonh  ni-tha-righ-wa-ye-ra-thagh-kwe. 


COUNCILS  AND  CEREMONIES  OF  ADOPTION  OF  XFW  YORK  INDIANS  359 

4  To  your  hearing";  easily  then,  it  may  be, 
You  will  hear  the  words  to  be  said. 
And  also  we  think  there  is  a  stoppage 

In  your  throat.    Now  therefore,  we  also  say, 

5  We  remove  the  obstruction,  so  that  freely 
You  may  speak  in  our  mutual  greetings. 
Now  another  thing,  my  children.    I  say  this 

Of  the  solemn  event  which  has  happened.    Every  day 

6  You  are  losing  your  great  men.    Into  the  earth 
They  are  borne ;  also  the  warriors ; 

Also  your  women,  and  your  grandchildren  as  well ; 
So  that  in  the  midst  of  blood 

7  You  are  sitting.    Now  therefore,  we  say, 
We  wash  the  blood  stains  from  your  seat, 
So  that  it  may  be  for  a  time 

That  happily  the  place  may  be  clean 
For  a  few  days,  where  pleasantly 
You  rest  and  are  looking  all  around. 

Six  tunes  of  the  hymn 

1  The  League  I  come  again  to  greet  and  thank ; 

2  The  kindred  I  come  again  to  greet  and  thank ; 

3  The  warriors  I  come  again  to  greet  and  thank; 

4  The  women  I  come  again  to  greet  and  thank ; 

5  My  forefathers, —  what  they  established, — 

6  My  forefathers, —  hearken  to  them. 

The  last  verse  is  sung  yet  again,  while  he  walks  to  and 
fro  in  the  house,  and  says : 

1  Hail,  my  grandsires !  Now  hearken 
Wliile  we  weep  and  cry  to  you ! 
Because  that  has  grown  old 

Which  you  established,  the  Great  League. 
We  hope  that  they  may  hear. 

2  Hail,  my  grandsires !    Thus  ye  have  said : 
Those  are  to  be  pitied  who  in  later  days 
Shall  pass  through  this  life. 

3  Hail,  my  grandsires !    Even  now 

I  may  fail  in  going  through  the  ceremony 
As  they  were  wont  to  do. 


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4  A-i  Rax-hot-tha-hyh  !  Neji-o-nenh 
Wa-ka-righ-wa-ka-yon-neh  se-wa-righ-wi-sa-an-ong-kwe 

Ne  ka-ja-ne-renh-ko-wah.  Ye-tsi-se-wat-kon-se-rah-kwa-nyon 

Onh-wenh-j  a-kon-shonh  ye-tsi-se-wa-ya-da-ke-ron, 

Ne  se-wa-righ-wi-sa-an-ong-kwe  ne  ka-ya-ne-rengh-ko-wah. 

5  Ne  sa-ne-kenh  ne  i-seh-wenh  ne  e-renh  ni-yen-hen-we 
Ne  en-yo-ri-wa-da-tye  ne  ka-ya-ne-renh-ko-wah. 


Eghnikon    enyerihwawethahrhoh,    are  enjondernnoden 
Enskat  enjerennokden,  onen  ethone  enyaky  hetste  onen 
Are  enjondentyonko  kanonhsakonhshon,  enyaironwahhy : 

1  A-i  Rax-hoht-tha-hyh !   0-nen  jat-thon-dek 
Ka-dy  non-wah  ji-ni-ha-di-ye-renh, — 
O-rih-wa-kwe-kon  ne  de-ho-di-ya-do-regh-tonh, 
Ne-ne  ro-ne-ronh  ne  en-yo-nongh-sagh-ni-rats-ton, 

2  A-i  Rax-hoht-tha-hyh  !    Ne-ne  ro-nenh : 
O-nen  non-wah  we-de-wa-yen-nen-da-ne ; 
We-de-wen-na-ke-ragh-da-nyon ; 
Wa-di-de-wen-na-ka-ron-don-nyon. 

3  O-nen  a-reh  o-yah  egh-de-sho-di-ya-do-reh-donh, 
Ne-ne  ro-nenh :  Ken-ki-shen-nen-ya-wen-neh. 
Agh-shonh  thi-yen-j  i-de-wa-tyen-se-ke 

O-nok  en-jon-kwa-nek-he-ren.    Ne-ne  ro-nenk: 

Ken-ki-ne-nen-ya-wen-wen-ne. 

Agh-shonh  den-ya-ko-kwen-hon-dongh-se-he, 

O-nok  den-jon-da-de-na-ka-ron-da-koh. 

Do-ka  ok  ya-da-ya-ko-na-ka-ron-da-tye 

Ne  onh-wen-ja-konh  ni-ya-onh-sa-ka-ha-weh. 

4  A-i  Rax-hoht-tha-hyh  !  Ne-ne  ro-nenh  : 
Da-e-de-wenh-he-yeh  onh-teh,  ne-ok  ya-da-ya-ko-na-ka-ron-da- 
tye 

Ongh- wen- j  a-kon  ni-ya-onh-sa-ka-ha-weh. 

5  O-nen  a-re  o-yah  egh-des-ho-di-ya-do-re-tonh. 

6  Na-i  Rax-hoht-tha-hyh!    Ne-ne  ro-nenh: — 

Ne  yoh-nongh-sagh-ni-rats-thon.    Ne-ne  do-nenh  : 

Do-kah  ken-en-yon-da-tya-wengh-da-te, 

Ne-kenh  Ka-ren-ya-kegh-ron-donh-ah 

Ne  na-ya-ko-ston-deh  ne  na-yeh-nya-sa-ken-ra-da-keh ; 


COUNCILS  AND  CEREMONIES  OF  ADOPTION  OF  NEW  YORK  INDIANS  361 

4  Hail,  my  grandsires !    Even  now 

That  has  become  old  which  you  established, 
The  Great  League.    Ye  have  it  as  a  pillow 
In  the  ground  where  together  ye  are  laid, 
This  Great  League  which  you  established, 

5  Though  you  said  in  far  future  times 
This  Great  League  would  endure. 


In  this  way  an  end  will  be  made  here,  and  the  hymn  is 
sung  again,  and  then  they  will  finish  the  hymn,  and  then 
he  is  to  go  on  again,  walking  in  the  house  and  saying  as 
follows : 

1  Hail,  my  grandsires !    Now  listen  and  hear 
Therefore  now  what  they  did, — 

All  the  rules  on  which  they  agreed. 
Those  they  chose  to  strengthen  the  House. 

2  Hail,  my  grandsires !    This  they  said : 
Now  then  we  have  finished ; 

We  have  performed  the  rites ; 
We  have  put  on  the  horns. 

3  Now  again  another  thing  they  considered, 
And  this  they  said :  Thus  it  may  happen ; 
We  may  have  scarcely  reached  home 
When  another  loss  may  come.    They  said  : 
This  then  shall  be  done. 

As  soon  as  a  chief  is  dead, 

Even  then  shall  the  horns  be  taken  off. 

For  if  invested  with  horns 

He  is  borne  away  to  the  grave. 

4  O,  my  grandsires  !    This  they  said  : 
We  might  all  die,  if  invested  with  horns 
He  is  borne  away  to  the  grave. 

5  Then  again  another  thing  they  determined. 

6  Hail  my  grandsires  !    They  said  : 

This  will  strengthen  the  House.    They  said : 
If  any  one  should  be  secretly  killed, 
And  hidden  away  among  fallen  trees. 
Because  of  the  neck  being  white. 


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NEW  YORK  STATE  MUSEUM 


Ne-kenh  ro-iienh  :  Ken-ki-iie  nen-ya-wen-neh  : 
Ken-den-yet-hi-ren-tyon-ni-deh  ne  kan-hongh-dak-deh 
De-wagh-sa-da-yengh-ah. 

7  O-nen  a-re  o-yagh  egh-de-ji-se-wa-ya-do-re-donh, 
Ne-ne  i-se-wenh  :  Yah-ongh-deh  de-yo-ya-ne-reh 
Ne  ken-we-de-wa-yen,  ne-onh-wah  en-ye-kenh 

Ne  non-kwa-de-re-se-ra ;  ne  ka-di-kenh  ni-ya-kogh-swat-hah 
Ne  a-kwe-konh  ni-tya-ka-we-non-tonh 

Ne  ken-yoh-te-ra-nen-te-nyonh-ah.    Ne  en-yon-tye-ren-ji-ok 
Ne  ken  don-sa-ye-da-neh  a-kwah  en-ya-ko-ne-wa-ron-tye, 
O-nok  en-ye-ro-wa-non-don  ogh~ni-ya-wenh-onh 
Ne-ken  de-ye-ren-tyu-nih ;  ne  ka-di-ken  nen-ya-ko-ra-neh 
Nen-ye-ri-wa-nen-donh  a-ka-reh  o-nenh  en-ya-ko-d-ken-seh. 
O-nok-nah  ent-hagh-wa-da-se-hon  na-ko-ni-kon-rah, 
O-nen  a-re  ne-eh  en-jon-kwa-ka-ron-ny. 

8  O-nen  a-re  o-yah  egh-des-ho-ti-ya-do-regh-donh ; 
Ne-ne  ro-nenh :  Ken-ki-neh  nen-ya-wen-neh. 
En-de-wagh-negh-do-da-koh,  ne  ska-renh-he-se-ko-wah — 
Ne  en-wa-dongh-wen-ja-det-ha-reh,  egh-yen,  de-wa-sengh-te 
Tyogh-na-wa-tegh-ji-honh,  kah-thongh-deh  thi-yen-ka-ha-we ; 
O-nen-dengh-nonh  den-ti-de-wagh-negh-do-ten, 
O-nen-dengh-nonh  yagh-non-wen-donh 
Thi-ya-on-sa-ye-ken  non-kwa-te-re-se-ra. 

9  O-nen  a-re  o-yah  egh-des-ho-ti-ya-do-regh-donh. 
Ne-ne  ro-ne-ronh :  Ne  en-yo-nongh-sagh-ni-rats-ton. 
Ne-ne  ro-nenh  :  O-nen  we-de-wa-wa-yen-nen-da-neh  ; 

Ne  we-de-wen-na-ke-ragh-da-nyon.    Ne  do-kah-no-kenh  ongh- 
wa-jah 

En-jon-kwa-nek-he-renh.   Kenh  ka-dy  ne  nen-ya-wen-neh: 

Ken  en-de-wagh-na-tats-he-ro-dar-ho  ne-ken  ka-na-ka-ryon-ni, 

De-yon-hongh-do-yen-dongh  yen-de-wa-nagh-sengh-deh, 

Ne  ken-ni-ka-nagh-ses-hah.    Ne  en-ye-ha-ra-koh  ne  ka-ne-kah 

Ne  a-ko-ni-konh-kah-deh.    Ne  en-wa-donh  " 

Ok  ji-yo-da-ken-rok-de  ne  tha-den-ye-da-neh 

Togh-ha-rah  nen-tye-wen-ni-ne-ken-neh 

Ne  en- j  on-da-de-ni-kongh-kets-koh 

Ne  en-ye-ni-konh-kwengh-da-ra-keh. 

O-nok-na  en-je-ye-wen-da-neh, 

Ne  yen-jont-ha-hi-da  ne  ka-ya-ne-renh-ko-wah. 


COUNCILS  AND  CEREMONIES  OF  ADOPTION  OF  NEW  YORK  INDIANS 

This  they  said:  Thus  shall  it  be  done: 
We  will  place  it  by  the  wall  of  the  house 
Where  the  shadow  always  falls. 

7  Now  again  another  thing  you  considered, 
And  you  said:  Perhaps  it  is  not  well 

That  we  leave  this  here,  lest  it  should  be  seen 

By  our  grandchildren  who  are  troublesome, 

Looking  and  searching  everywhere, 

Into  every  crevice.    People  will  be  startled 

At  their  returning  in  great  consternation. 

Asking  what  has  happened? 

Why  is  this  lying  here  ?    For  they  will  continue 

Asking  till  they  learn  what  they  seek. 

At  once  will  they  be  shaken  in  mind. 

And  thus  again  will  trouble  be  caused. 

8  Now  again  another  thing  they  decided, 
And  said :  This  shall  be  done. 

We  will  pull  up  a  pine  —  a  great  and  lofty  tree  — 

And  will  make  a  deep  hole,  and  drop  this  thing 

In  a  swift  stream,  to  be  carried  out  of  sight ; 

Then  will  we  replace  the  pine  tree. 

And  then  never  afterward 

Will  our  grandchildren  see  it  again. 

9  Now  again  another  thing  they  determined. 
They  said :  This  will  strengthen  the  House. 
They  said :  Now  we  have  finished ; 

The  rites  we  have  performed.    Soon,  perhaps, 

A  loss  may  come.    Then  this  shall  be  done : 

We  will  hang  a  pouch  upon  a  pole,' 

Dropping  in  some  mourning  wampum, 

Some  small  strings.    It  will  be  taken 

Where  they  are  sufYcring.    It  will  be  allowable 

To  stand  by  the  fireplace, 

And  to  speak  a  few  words, 

Giving  comfort  to  the  minds 

Of  those  who  are  mourning. 

And  then  will  they  be  consoled, 

And  will  follow  the  great  law  of  peace. 


3^4 


NEW  YORK  STATE  MUSEUM 


10  0-nen  ka-dy  i-se  ja-da-kwe-ni-yoh 

Ne  Ka-nongh-syon-ny,  De-ka-na-zm-dah ; 

Ne  degh-se-ni-wen-ni-yoh,  ne  ro-ha-wah,  0-dats-he-deh; 

O-nen  ne-ne  yes-ho-do-nyh,  ne  Wa-tha-do-dar-Jioh; 

0-nen  ne-ne  yes-ho-ha-wah,  A-kah-en-yonli ; 

O-nen  ne-ne  yes-ho-do-nyh,  Ka-nya-da-ri-yoh ; 

O-nen  ne-ne  yes-ho-na-ra-se,  Sha-de-ka-ron-yes. 

11  O-nen  ne-ne  ongh-wa-keh-hagh-shonh-hah, 
Ye-jo-de-nah-sta-he-reh  ne  kagh-nagh-sta-ji-ko-wah. 


Yenonhsenhdethah  Kareiuia 

1  Haii  haii  haii  haii,  O-nen  jat-hon-dek,  Haii  haii. 

"  Se-wa-rih-whi-sa-an-ongh-gwe.  " 
"  Ka-ya-ne-renh-ko-wah.  " 
"       O-nen  wa-ka  rih-wa-ka-yon-ne. 

2  O-nen  ne-ok  ne.  " 
"  Jo-ska-wa-yen-don  " 
"  Ye-ji-se-\va-nen-ya-da-ryon  " 
"       Ne  se-\va-rih-\vhi-sa-an-ongh-gwe  " 

I  '       Ye-ji-se-wah-ha-wi-tonh  " 

^  Ye-ji-se-wen-nits-ka-rah-gwa-nyon 

A-gwah  ne-ok-ne  " 
"       Ska-hen-de-yen-don  " 

4  "       haii  haii.     Xe-thoh  ye-ji-se-\va-non-wa-ra- 

da-ryon  " 
"  Se-wa-rih-whi-sa-an-ongh-gwe 

Ye-ji-se-wah-ha-wi-tonh 
"  Ye-ji-se-wat-gon-se-ragh-gwa-nyon. 

Haii  haii,  haii  haii. 

5  "  Se-wa-rih-whi-sa-an-ongh-gwe 
"  Ka-ya-ne-rengh-go-wah. 

O-nen  Ka-dy 
"       Jat-hon-de-nyunk ! 

6  _     "       Ja-da-gweh-ni-yo-shonh  " 

l<^e  De-Ka-ri-ho-kenh  (i) 
Jal-hon-de-nyunk  I 
"  Ja-da-gweh-ni-yo-shonh 


COUNCILS  AND  CEREMONIES  OF  ADOPTION  OF  NEW  YORK  INDIANS  365 


10  Now  then,  thou  who  wert  the  lawgiver 

Of  the  Ka-nongh-syon-ny,  De-kan-a-wi-dah ; 
With  the  joint  lawgiver,  his  son,  0-dats-lie-deh ; 
And  then  again  his  uncle,  Wa-tha-do-dar-hoh ; 
And  then  again  his  son,  A-kah-en-yonh ; 
And  then  again  his  uncle,  Ka-nya-da-ri-yoh ; 
And  then  again  his  cousin,  Sha-de-ka-ron-yes. 

11  And  then  in  later  times 

The  great  building  had  additions. 


Song  called  the  Roll  Call  of  all  the  Chiefs 

1  Hail,  hail,  hail,  hail.  Now  listen,  Hail,  hail 

You  who  completed  the  work,  " 

"         The  Great  League  " 

"        Now  it  has  become  old.  " 

2  Now  indeed,  " 
It  is  a  wilderness  again  " 
Ye  are  laid  in  your  graves,  " 
Ye  who  completed  the  work.  " 

3  Ye  have  taken  it  with  you.  " 
Ye  have  it  as  a  pillow  " 
And  indeed  there  is  nothing  " 

"        But  a  waste  place  again.  " 

4  "         There  ye  have  taken  your  minds  with  you  " 

Ye  who  completed  the  work.  " 

Ye  have  taken  it  with  you.  " 

Ye  have  it  as  a  pillow.    Hail,  hail.  " 

5  "         Ye  who  completed  the  work.  Hail,  hail.  " 

The  Great  League.  " 

Now  then  " 

"         Continue  to  listen !  " 

6  "        Ye  who  were  rulers.  " 

Thou,  De-ka-ri-ho-keuh.  (i) 

Continue  to  listen  !  " 

Thou  who  wort  ruler.  " 


NEW  YORK  STATE  MUSEUM 


7  Haii  haii  Ne  A-yonh-wha-thah.    (2)  Haii  haii. 

Jat-hon-de-nyyunk ! 
"  Ja-da-gweh-ni-yo-shonh 

Ne  Sha-dc-ka-ri-wa-teh  (3) 

8  "       haii  haii,  haii  haii.    Ne-thoh  na-te-jonh-neh  ! 
"  Se-we-de-rih-wak-ha-ongh-gwe. 

Se  wa-rih-whi-sa-an-ongh-gwe. 
Ka-ya-ne-renh-g-wah. 

9  "       Jat-hon-de-nyiink ! 
"  Ja-ta-gweh-ni-yo-shonh. 
"       Ne  Sha-ren-ho-wa-neh.  (4) 
"       Jat-hon-de-nyimk ! 

10  "  Ja-ta-gweh-ni-yo-shonh. 

Ne  De-yoen-heh-gwenh.  (5) 
"       Jat-hon-de-nyunk ! 

Ja-ta-gweh-ni-yo-shonh. 

11  "       Ne  O gh-ren-re-go-wah.    (6)  Haii  haii, 

Ne-thoh  na-te-jonh-neh. 
"  Se-wa-te-rih-wak-ha-ongh-gwe. 
Se-wa-rih-whi-sa-an-ongh-gwe. 

12  "       Ka-ya-ne-renh-go-wah.    Haii  haii 
"       Jat-hon-de-nynnk ! 

Ja-ta-gweh-ni-yo-shonh. 
"       Ne  De-hen-na-ka-ri-neh.  (7) 

13  Jat-hon-de-nyunk! 
Ja-ta-gweh-ni-yo-shonh. 

"       Ne  Agh-sta-wen-se-ront-hah.  (8) 
Jat-hon-de-nyunk ! 

14  "  Ja-ta-gweh-ni-yo-shonh 

Ne  Sho-sko-ha-ro-zva-nch.    (9)  Haii  haii 
"       Ne-thoh  na-te-jonh-neh  ! 
"  Se-wa-te-rih-wak-ha-ongh-gwe. 

15  "  Se-wa-rih-whi-sa-an-ongh-gwe. 

Ka-ya-ne-renh-go-wah.    Haii,  haii, 
"       I-se  se-ni-ya-ta-gwe-ni-yoh-gwe. 
"  Ja-tat-ha-wak. 

16  Se-ni-rih-whi-sa-an-ongh-gwe.    Haii,  haii 
Ka-ya-ne-renh-go-wah. 


COUNCILS  AND  CEREMONIES  OF  ADOPTION  OF  NEW  YORK  INDIANS  367 


hail.  Thou,  A-yonh-wha-tliah.    (2)  Hail,  hail, 

Continue  to  listen  !  " 
Thou  who  wert  ruler.  " 
Thou,  Sha-dc-ka-ri-ua-tch.  (3) 
hail,  hail,  hail,  hail.   What  was  the  roll  of  you. 
You  who  were  joined  in  the  work 
You  who  completed  the  work.  " 
The  Great  League  " 
Continue  to  listen  !  " 
Thou  who  wert  ruler.  " 
Thou,  Sha-rcn-ho-zva-neh.    (4)  " 
Continue  to  listen  ! 

Thou  who  wert  ruler.  " 
Thou,  De-yocn-heh-gzvenh.  (5) 
Continue  to  listen  !  " 
Thou  who  wert  ruler. 

Thou,  0 gh-ren-re-go-zvah.    (6)  " 

That  was  the  roll  of  you, 

Ye  who  were  joined  in  the  work. 

Ye  who  completed  the  work. 

The  Great  League.   Hail,  hail 

Continue  to  listen  !  " 

Thou  who  wert  ruler.  " 

Thou,  De-hen-na-ka-ri-nch.  (7) 

Continue  to  listen  ! 

Thou  who  wert  ruler. 

Thou,  Agh-sta-zcen-sc-ront-hah.    (8)  " 
Continue  to  listen  ! 
Thou  who  wert  ruler. 

Thou,  Sho-sko-ha-ro-z^-a-nch.     (9)  Hail,  hail 

That  was  the  roll  of  you. 

You  who  were  joined  in  the  work. 

You  who  completed  the  work.  ** 

The  Great  League.    Hail,  hail.  " 

Ye  two  were  principals.  " 

Father  and  son. 

Ye  two  completed  the  work.    Hail,  hail,  " 
The  Great  League. 


368 


NEW  YORK  STATE  MUSEUM 


Haii  haii  Ne  de-se-ni-ye-nah.  Haii  haii. 

"       Se-ni-non-syn-ni-tonh.    Haii,  haii,  " 

17  "       O-neii  ka-dy, 

"       Jat-hon-de-nyunk !  " 

"       Ja-ta-gweh-ni-yo-shonh.  " 

Ne  0-dats-hc-deh.    (10)  " 

18  "  Jat-hon-de-nynnk !  " 
"       Ja-ta-gweh-ni-yo-shonh  " 

Ne  Ka-non-kwen-yo-tonh.    (11)  " 

Jat-hon-de-nyunk !  " 

19  "  Ja-ta-gweh-ni-yo-shonh.  " 
"       Ne  De-yoh-ha-kwen-deh.    (12)  Haii,  haii,  " 

Ne-thoh  na-te-jonh-neh. 

"       Se-wa-de-rih-wak-ha-ongh-gwe.  " 

20  Se-wa-rih-whi-sa-an-ongh-gwe.  " 
"  Ka-ya-ne-renh-go-wah.  Haii,  haii,  " 
"       Jat-hon-de-nyunk !  " 

Ja-ta-gweh-ni-yo-shonh  " 

21  "  Ne  Sho-non-ses.  (13)  " 
"       Jat-hon-de-nyunk !  " 

Ja-ta-gweh-ni-yo-shonh.  " 

Ne  De-ho-na-o-ken-agh.    (14)  " 

22  "       Jat-hon-de-nyunk !  " 

Ja-ta-gweh-ni-yo-shonh  " 
"       Ne  Hah-tya-den-nen-tha.    (15)  Haii  haii 

"       Ne-thoh  na-te-jonh-neh.  " 

23  "       Se-wa-de-rih-wak-ha-ongh-gwe  " 

Se-wa-rih-whi-sa-an-ongh-gwe. 
"  Ka-ya-ne-renh-go-wah. 
Jat-hon-de-nyunk ! 

24  Ja-ta-gweh-ni-yo-shonh.  " 
"  Ne  Te-wa-ta-hon-ten-yonh.  (16)  " 
"  Jat-hon-de-nyunk !  " 
"       Ja-ta-gweh-ni-yo-shonh.  " 

25  "  Ne  Ka-nya-dagh-sha-yenh.  (17)  " 
"  Jat-hon-de-nyunk !  " 
"  Ja-ta-gweh-ni-yo-shonh.  " 
"       Ne  Hon-wah-tsa-don-neh.    (18)  Haii  haii  " 


:OUNCILS  AND  CEREMONIES  OF  ADOPTION  OF  NEW  YORK  INDIANS  369 


Hail,  hail.  Ye  two  aided  each  other.  Hail,  hail. 

Ye  two  founded  the  House.    Hail,  hail,  " 

Now  therefore,  " 

"         Continue  to  listen !  " 

"         Thou  who  wert  ruler.  " 

Thou,  O-dats-he-deh.  (lo) 

"         Continue  to  listen !  " 

"         Thou  who  wert  ruler.  " 

"         Thou,  Ka-non-kivcn-yo-tonh.    (ii)  " 

"         Continue  to  listen !  " 

"  Thou  who  wert  ruler.  " 
"         Thou,  De-yoh-ha-kii'cn-deh.    (12)  Hail,  hail,  " 

That  was  the  roll  of  you.  " 

You  who  were  joined  in  the  work.  " 

You  who  completed  the  work.  " 

The  Great  League.    Hail,  hail,  " 

"         Continue  to  listen !  " 

"         Thou  who  wert  ruler.  " 

"         Thou,  Sho-non-scs.    (13)  " 

"         Continue  to  listen !  " 

"         Thou  who  wert  ruler.  -  u 

Thou,  Dc-ho-na-o-ken-agh.  (14) 

"         Continue  to  listen !  " 

"         Thou  who  wert  ruler.  " 

"         Thou,  Hah-tya-dcn-ucn-tha  (15)  Hail,  hail  " 

That  was  the  roll  of  you. 

You  who  were  joined  in  the  work. 

You  who  completed  the  work,  " 

The  Great  League.  " 

Continue  to  listen !  " 

Thou  who  wert  ruler.  " 

Thou,  Te-zm-ta-hon-tcn-yonh.  (16). 

Continue  to  listen !  " 

"         Thou  who  wert  ruler.  " 

Thou,  Ka-nya-dagh-sha-yenh.    (17)  " 

"         Continue  to  listen !  ** 
"         Thou  who  wert  ruler. 

"         Thou,  Hoii-zi'aJi-fsa-don-uch.    (18)  Hail  hail  " 


370 


NEW  YORK  STATE  MUSEUM 


26  Haii  haii  Ne-thoh-na-tc-jonh-neh.  Haii  haii 

Se-wa-te-rih-wak-ha-ongh-gwe,  " 
"       Se-wa-rih-whi-sa-an-ongh-gwe.  " 
Ka-ya-ne-renh-go-wah.    Haii  haii 

27  "       Egh-ye-sa-ton-nih-shen : 

Jat-hon-de-nyunk.  " 
"  Ja-ta-gweh-ni-yo-shonh. 
Ne  A-do-dar-hoh.  (19) 

28  "       Jat-hon-de-nyunk.  " 
"  Ja-ta-gweh-ni-yo-shonh. 

Ne  0-neh-sengh-hen.  (20) 
"       Jat-hon-de-nyimk ! 

29  Ja-ta-gweh-ni-yo-shonh.  " 
Ne  Teh-hat-kagh-dons.  (21)  " 
Jat-hon-de-nyunk !  " 

"  Wa-hon-tenh-non-te-ron-tye. 

30  "  Ja-ta-gweh-ni-yo-shonh. 

Ne  Ska-nya-da-ji-wak.    (22)  " 
"  Jat-hon-de-nyunk! 

Ja-ta-gw^eh-ni-yo-shonh. 

31  Ne  A-we-ken-yat.  (23) 
"       Jat-hon-de-nyunk ! 

Ja-ta-gweh-ni-yo-shonh.  " 
"       Ne  D e-ha-yat-kzm-yen.  (24) 

32  Ne-thoh  na-te-jonh-neh. 
Yes-ho-ha-wak : 
Ro-gwa-ho-ko-wah. 

"       E-thoh  ka-ge-ron-da-gwe.  . 

33  Ne  ka-ni-kongh-ras-hon. 

Ne  FI o-non-zi'i-reh-tonh  (25) 

Ne-thoh  na-te-jonh-neh.  " 
E-thoh  yes-ho-ton-nyh. 

34  "  Te-ka-da-ra-geh-neh 

"       Ne  Ko-ii*cn-ncn-sen-tonh.  (26) 

"  Jat-hon-de-nyunk! 

"  Ja-ta-gweh-ni-yo-shonh. 

"       Ne  Ha-rir-honh.    (27)  " 
"       Ne-thoh  na-te-jonh-neh. 


COUNCILS  AND  CEREMONIES  OE  ADOPTION  OF  NEW  YORK  INDIANS  3/1 


26  Hail,  hail.  That  was  the  roll  of  you.  Hail,  hail. 

You  who  were  joined  in  the  work. 
"         You  who  completed  the  work,  " 
"         The  Great  League.    Hail,  hail,  " 

27  "         These  were  his  uncles :  " 
"         Continue  to  listen !  " 

Thou  who  wert  ruler.  '* 
Thou,  A-do-dar-hoh.  (19) 

28  "         Continue  to  listen !  " 
"         Thou  who  wert  ruler. 

Thou,  0-)ieJi-scngJi-]icji.  (20) 
Continue  to  listen  ! 

29  "         Thou  who  wert  ruler.  " 

Thou,  Teh-hat-kagh-dons.  (21) 

Continue  to  listen !  " 

These  were  as  brothers  henceforth. 

30  "         Thou  who  wert  ruler.  " 

Thou,  Ska-Jiya-da-ji-ivak.  (22)  " 
"  Continue  to  listen !  " 
"         Thou  who  wert  ruler. 

31  "        Thou,  A-we-keii-yat.    (23)  " 

Continue  to  listen !  " 
Thou  who  were  ruler, 
"         Thou,  Dc-ha-yat-kz^'a-ycn.    (24)  " 

32  That  was  the  roll  of  you.  " 
Tlicn  his  son :  " 
He  is  the  great  Wolf. 

"         There  were  combined 

33  The  many  minds.  " 
"         Thou.  Ho-nou-iA-rch-touli.    (25)  " 

That  was  the  roll  of  you. 
"         Idiese  were  his  uncles. 

34  "         Of  the  two  clans. 

"         Thou,  Ko-zvoi-noi-scii-ioiili.    ( 26) 

Continue  to  listen  !  " 
"         Thou  who  were  ruler.  " 

35  "         Thou,  Ha-rir-roiih.     (  27) 
"         That  was  the  roll  of  vou. 


3/2  NEW  YORK  STATE  MUSEUM 

Haii  haii.  Wah-hon-den-non-dc-ren-tye.  Haii  haii. 

Jat-hon-de-iiyunk ! 

36  "       Ja-ta-gweh-ni-yo-shonh.  " 

Ne  Hoh-yiinh-nyen-nih.    (28)  " 

"       Jat-hon-de-nyiink !  " 

Ja-ta-gweh-ni-yo-shonh.  " 

37  "       Ne  Sho-dch-gzm-seh.    (29)  " 

Jat-hon-de-nyunk !  " 

Ja-ta-gwe-ni-yo-shonh.  " 

"       Ne  Sha-ko-ken-heh.    (30)  .  " 

38  "       Ne-thoh  na-te-jonh-neh. 

"       E-thoh  ni-ya-wen-onh.  " 

"       Ka-rih-wa-ka-yonh.  " 

"       Shi-ho-na-de-wi-ra-ra-tye.  " 

39  Deh-ho-di-da-ra-geh.  " 
Ra-go-wa-nenh. 

Nq  Seh-ha-zvih.  (31) 
"       E-thoh  wa-o-rongh-ya-ron-nyon.  " 

40  "  Rogh-sken-ra-kegh-de-go-\vah 
"  Ra-go-wa-nenh. 

"  Teh-ho-tya-da-ka-ro-renh.  " 
"       Ne  Ska-naa-wah-tih.    (32)  " 

41  "  Ne-thoh  na-te-jonh-neh.  " 
"  Yes-ho-ha-wak.  " 
"  Jat-hon-de-nyunk !  " 
"       Ja-ta-gweh-ni-yo-shonh.  " 

42  "  Ne  Dc-ka-ea-yonk.  (33)  " 
"       Yes-ho-na-da-de-kenh.  " 

Jat-hon-de-nyunk! 
Ja-ta-gweh-ni-yo-shonh. 

43  Ne  Tsi-non-da-zver-honh.    (34)  " 
Ne-thoh  na-te-jonh-neh. 

Jat-hon-de-nyunk ! 
Ja-ta-gweh-ni-yo-shonh. 

44  Ne  Ka-da-kzva-ra-sou.  (35) 
"       Jat-hon-de-nyunk ! 

"  Ja-ta-gweh-ni-yo-shonh. 
■  "       Ne  So-you-zLfcs.  (36) 


COUNCILS  AND  CEREMONIES  OF  ADOPTION  OF  NEW  YORK  INDIANS  373 


Hail,  hail.  These  were  as  brothers  henceforth.  Hail,  haiL 

Continue  to  listen !  " 

"         Thou  who  wert  ruler.  " 

"      "  Thou,  Hoh-yiinh-nycii-nih.    (28)  " 

Continue  to  listen !  " 

"        Thou  who  wert  ruler.  " 

Thou,  Sho-deh-gzva-seli.    (29)  " 

"         Continue  to  listen !  " 

"         Thou  who  wert  ruler.  " 

Thou,  Sha-ko-ken-heh.    (30)  " 
"         That  was  the  roll  of  yoa 

This  befell 
"         In  ancient  times. 

They  had  their  children.  " 

Tliose  the  two  clans. 

He,  the  high  chief. 

"        Thou,  Seh-ha-zvih.    (31)  " 

This  put  away  the  clouds.  " 

He  was  a  war  chief.  " 

"        He  was  a  principal  chief.  " 

Acting  in  either  office.  " 

"        Thou,  Ska-naa-wah-tih.    (32)  " 

"         This  was  the  roll  of  you.  " 

"         Then  his  son,  " 

Continue  to  listen  !  " 

Thou  who  wert  ruler.  " 

Thou,  Dc-wa-ca-youh.    (33)  " 

With  his  brother. 

"         Continue  to  listen !  " 

"         Thou  who  wert  ruler.  " 

"         Thou,  Tsi-non-do-L^cr-JwiiIi.    (34)  " 

"         This  was  the  roll  of  you.  " 

"         Continue  to  listen !  " 

"         Thou  who  wert  ruler.  " 

Thou,  Ka-da-kwa-ra-son.    (35)  " 

"         Continue  to  listen !  " 

"         Thou  who  wert  ruler.  " 

Thou,  So-you-ii'cs.    (36)  " 


374 


NEW  YORK  STATE  MUSEUM 


45  Haii  haii.Jat-hon-de-nyiink !  Haii  hai 

Ja-ta-g'weh-ni-yo-shonh.  " 
Ne  Wa-tya-se-ronh-nch.  (37)  " 
Ne-thogh  na-te-jonh-neh.  " 

46  "       Yes-hon-da-de-ken-ah.  " 

Jat-hon-de-nyunk !  " 
Ja-ta-gweh-ni-yo-shonh.  " 
'*       Ne  De-yoh-ron-yon-koh.    (38)  " 

47  "  Jat-hon-de-nyunk !  " 
"  Ja-ta-gweh-ni-yo-shonh.  " 
"       Ne  De-yot-ho-reh-gzvenh.    (39)  " 

Jat-hon-de-nyimk !  " 

48  Ja-ta-gweh-ni-yo-shonh. 

Ne  Da-wen-he t-hon.  (40)  " 
"  Ne-thoh  na-te-jonh-neh.  " 
"       Jat-hon-de-nyunk !  " 

49  "       Ja-ta-gweh-ni-yo-shonh.  " 

Ne  Wa-don-da-her-hah.    (41)  " 
"       Jat-hon-de-nyunk !  " 
Ja-ta-gweh-ni-yo-shonh.  " 

50  "  Ne  Dcs-ka-hch.  (42)  " 
"  Ne-thoh  na-te-jonh-neh.  " 
"       Yes-ho-ton-nyh.  " 

Jat-hon-de-nyunk !  " 

51  "  Ja-ta-gweh-ni-yo-shonh. 

"        Ne  Ska-nya-da-ri-yo.    (  43) 
'*  Yes-ho-na-ra-ses-hengh. 
"       Jat-hon-de-nyunk ! 

52  "  Ja-ta-gweh-ni-yo-shonh. 

"       Ne  Sha-dc-ka-ron-yes.  (44) 
"  Ne-thoh-na-te-jonh-neh. 

Ne  Sha-ken-jo-iva-neh.  (45) 

53  Yes-ho-na-ra-ses-hengh. 
Ne  Ka-no-ka-reh.  (46) 
Ne-thoh  na-te-jonh-neh. 

"       Ne  Des-ha-ye-nah.  (47) 

54  Yes-ho-na-ra-ses-hengh. 
Ne  Slw-t\'e-na-zi'at.  (48) 


COUNCILS  AND  CEREMONIES  OF  ADOPTION  OF  NEW  YORK  INDIAN'S  375 


45  Hail,  hail.  Continue  to  listen!  Hail,  hail. 

.  "         Thou  who  wert  ruler. 

"         Thou,  Wa-tya-sc-ronh-nch.  (37)  " 
"         This  was  the  roll  of  you. 

46  With  his  brother. 

"         Continue  to  listen !  " 
Thou  who  wert  ruler. 

Thou,  Dc-yoh-ron-yon-koh.  (38) 

47  Continue  to  listen !  " 
"         Thou  who  wert  ruler. 

"        Thou,  De-yot-ho-reh-givenh.  (39)  " 

"         Continue  to  listen !  " 

48  "         Thou  who  wert  ruler. 

T\\oi\,  Da-wcn-hct-hon.-  (40) 

"         This  was  the  roll  of  you.  " 

"         Continue  to  listen !  " 

49  "         Thou  who  wert  ruler,  " 

Thou,  Wa-don-da-hcr-hah.  (41)  " 

"         Continue  to  listen !  " 

"         Thou  who  wert  ruler.  " 

50  "         Thou,  Dcs-ka-ch.    (42)  " 

This  was  the  roll  of  you.  " 

*'         Then  his  uncle.  " 

Continue  to  listen !  " 

51  Thou  who  wert  ruler.  " 
Thou,  Ska-nya-da-ri-yo.  (43)  " 
With  his  cousin. 

"         Continue  to  listen ! 

52  Thou  who  wert  ruler. 

Thou,  Sha-de-ka-ron-yes.    (44)  " 

"         This  was  the  roll  of  you.  " 

"         Thou,  SJia-ken-jo-zca-uch.    (45)  " 

53  "         With  his  cousin.  ** 

Thou,  Ka-uo-ka-rch.    (46)  "  ' 

This  was  the  roll  of  you.  " 

Thou,  Des-ha-yc-nah.    (47)  " 

54  "         W'ith  his  cousin.  " 

Thou,  Sho-tyc-na-wat.  (48) 


376 


NEW  YORK  STATE  MUSEUM 


Haii  haii.Ne-thoh  na-te-jonh-neh.    Haii  haii,  Haii  haii. 

Ongh-wa-kegh-agh-shon-ah  yo-de-nagh-stagh- 
he-reh 

55  Ka-nagh-sta-ji-go-wah.  Ya-de-ho-din-ho-ho- 

dah-gwen. 

Haii  haii.  E-thoh  rona-ra-ses-hengh.  Haii  haii. 

"  Ya-de-nin-hoh-ha-nogh-neh.  " 
"       Ne  Ka-non-ke-rih-da-wih.    (49)  " 

56  "  Yes-ho-na-ra-ses-hengh.  " 
"  ]<le  De-yoh-nin-ho-ka-1'a-zvenh.  (50)  " 
"  E-thoh  na-te-jonh-neh.  " 
"  O-nen  wa-tyon-gwen-ten-da-neh  " 
"  .    Ka-ni-gon-ra-keh.    Haii  haii,  haii  haii,  haii 

haii. 


COUNCILS  AND  CEREMONIES  OF  ADOPTION  OF  NEW  YORK  INDIANS  377 


55 


56 


Hai] 


Hail, 


hail.  This  was  the  roll  of  you.    Hail,  hail        Hail,  hail 
Then  in  later  times  they  made  additions 
To  the  great  house.    These  were  at  the  doorway. 

hail.  They  who  were  his  cousins.  Hail,  hail 

These  two  guarded  the  doorwa}'.  " 
Thou,  Ka-non-kc-rih-da-ivih.  (49)  " 
With  his  cousin.  " 
Thou,  Dc-yoJi-nin-ho-ka-ra-z^'ciih.  (50)  " 
This  w^as  the  roll  of  you.  " 
Now  we  are  dejected  " 
In  our  minds.    Hail,  hail,  hail,  hail,  hail,  hail. 


378 


NEW  YORK  STATE  MUSEUM 


The  songs  are  given  in  no  copy  precisely  in  the  order  in  which 
they  are  used,  the  roll  call  song,  for  instance,  being  partly  sung  on 
the  way  to  the  woodside  fire,  being  interrupted"  by  the  ceremonies 
there.  On  leaving  that  it  is  resumed,  either  from  the  beginning  or 
the  interruption,  but  is  terminated  soon  after  reaching  the  council 
house.  The  words  of  mutual  greeting  follow  in  this  appropriate 
place,  and  a  mourning  chant  succeeds.  Then  a  curtain  is  hung 
across  the  center  of  the  council  house,  dividing  the  two  brother- 
hoods. On  the  side  where  the  visiting  brothers  are  seated,  seven 
bunches  of  wampum  are  hung  over  a  stick,  and  several  Indians,  with 
bowed  heads,  sing  the  Great  Hymn  over  these.  The  effect  is  fine. 
The  curtain  is  then  removed,  having  been  intended  to  represent  the 
way  in  which  women  cover  the  head  while  looking  on  the  dead.  A 
chief  of  the  condoling  party  takes  the  wampum,  a  bunch  at  a  time, 
holding  it  in  his  hand  and  chanting  a  sympathetic  speech.  [See 
sixth  tune]  This  commences  in  a  very  peculiar  way,  but  other- 
wise the  chant  is  almost  monotonous.  At  the  end  of  each  division 
he  delivers  wampum  to  the  mourners,  but  the  speech  seems  to  call 
for  more  wampum.  The  curtain  is  hung  again,  the  mourners  sing 
the  Great  Hymn,  and  the  curtain  is  finally  taken  away.  Then  the 
mourners  speak  to  the  visitors.  They  have  received  but  six  bunches, 
the  first  having  been  replaced  at  once  on  the  stick.  Usually  now 
the  one  who  has  delivered  the  mourning  wampum  acts  for  the  other 
brotherhood,  going  across  the  central  space  and  facing  the  other 
way. 

The  chant  and  ceremony  are  repeated  by  them  in  turn,  the  wam- 
pum being  given  back  with  a  slight  change  in  words.  This  form 
Air  Hale  found  in  what  he  thought  the  Onondaga  dialect,  but  which 
was  mainly  Mohawk.  He  called  it  the  Book  of  the  Younger  .Va- 
tions,  but  it  is  used  by  either  brotherhood  as  circumstances  require, 
a  few  words  being  changed.  Daniel  La  Fort's  manuscript  was  used 
by  ]\Ir  Hale,  slight  variations  occurring  in  copying  it,  but  none 
affecting  the  sense.  Having  the  original  in  his  hands  the  writer 
went  carefully  over  this  with  the  Rev.  Albert  Cusick  (  Sa-go-na- 
qua-de),  who  had  used  this  part  of  the  installation  ceremony.  The 
proper  sounds  are  given  and  there  is  a  division  into  words  and  syl- 
lables. In  repeating  this  form,  great  stress  is  laid  upon  a  syllable 
or  word  at  intervals,  and  the  rest  follows  in  a  rapid  monotone. 


I 


First  condolence  song 

The  Roll  Call  of  the  Chiefs,  sung  on  the  way  to  the  woodside  fire  and  council  house^and  in  the  latter 
Andante 


Arranfjcd  by  Rev.  Albert  Cusick 
Onondaf^a  Castle,  1905 


I      ii  Ha 


Ha 


Ha 


0 
Sa 
Ka 

O 


nenh 


nenh 


jat  hon 
rih     whi  sa 
ne  renh 
wah-ka  rih-w.i-ka 


dek. 
an  ongh 
ko 
von 


que 
\va  h . 


a       11  Ha 


Ha 


hot  sood 


(This  part  is  sung  after  the  lost  chiefs  name  m  each 
national  diiHsion .) 


Second  condolence  song 
Sung  at  the  woodside  fire  when  the  invitation  wampum  is  returned  ^^^^^^^^^^^ 

^        Onondaga  Castif  ,l90r 




0  nen 

 O  

weghniserade    wa  k  atye  ran  kowa 

De  sa  wen  n  awe  n  r  a  d  e . 

Third  condolence  song 
Hail,   my  Grandsires,  at  hanging  of  the  curtains        Arran^^ed  by  Rev.  Aiben  cusick, 

^  Onondaga  Castle,  1905 


Ai,    Rax    hot     ta  hyh, 


Onen  kajat  thon   dek     Onen    enyonts  da  renh  ne  yet   si  ya  de  reh! 


Fourth  condolence  song 
Sung  while  the  curtains  remain  hung 


Arraiif^od  by  Rev.  Allicrt  Cusick, 
Onondaga  Castle,  I'tOT) 


I    ft  T)  ^ 


Hi      e     Hi    e  He 


Hi    Hi      Hi      e       Hi  e 


Hi    e  Hi 


Hi      e     Hi        e    Hi    e  Hi 


Hi      e    Hi  e  Hi    e  Hi 


-1  Jj» 


p 


P5 


Hi      e  Hi 


Hi    c  Hi 


Hi      e  Hi 


Hi     e    hi         He      Hi  yc 


Sixth  condolence  song 
Reading  wampum  chant,  which  is  repeated  with  the  return  of  wampum 


Arranged  by  Rev.  Albert  Cusick, 
Onondaga  Castle,  1905 


i  I    J    I  J    J    t    II-.  J    J    ^E^Ej^   J    >    I  J     J  J 


Yo 


o  nen 


0     nen     we    ne  sa 


0  nen  wage      ho     geh  a       ny  at. 


Fifth  condolence  tune,  or  the  great  h^inn 
Sung  over  the  wampum,  behind  the  curtain 


Arraugoil  l)y  Rev 
Onondaga  Ca^ 


Albert  Cusick, 
tie,  t90r 


c  Hi 


Hi 


He 


Hi  Hi 


Hi 


Hi 


Hi 


Hi 


I.  Ka 

ti.  Khe 
:i.  O 
i.Wa 
r).K()n 
().Ron 


2 


^2 


i 


ya  -  na  _  renh  Des 
ya  -  da -wenh  Des 
yen -kon.donh  Des 
kon  _  nyk  _  ih  Des 
keh_  sot  -  tah  Ro 
keh_  sot  _  tah     Ji  _ 


.  ke  _  nongh  _  we  _  ron  _  neh,  Ka  _   ya  _   ne.renh  .  des  _  ka  _  nong  We  _roii 

.  ke  .nongh  _  we  _  ron  _  neh  Khe  _   ya  _  da_wenh_des  _  ka  _  nong  We  _  ron 

.  ke  _  nongh  _  we  _  ron  _  neh  0  .    yen.  kon_  donh  .  des  _  ka  _  nong  We  _  ron 

.  ke  .  nongh  _  we  _  ron  .  neh  Wa  .   kon.nyk  .  ih  .  des  _  ka  _  nong  We  _  ron 

.  di  .  righ   _    wa  _  keh  _  neh  Ron  _  keh  .  sot  _tah  -  ro  _   di  _  righ  Wa.koh 

yat  .  thon   _    dek  .  neh  Ron  _  keh  .sot -tah      Ji  .    yat  thon.dek 


Hi 


Hi    e    Hi    e      Hi     e  Hi 


Hi   e  Hi 


Hi 


Hi  e 


e         1.  Ka  . 

li.  Khe. 

3.  O  . 

4 .  Wa  . 

5.  Ron. 

6.  Ron. 


Jl  \\  1\ 


1\  \\  jj 


ya  .  na  .renh  Des 
ya  -  da. wenh  Des 
yen. kon. donh  Des 
kon_n3'k  _  ih  Des 
keh  .  sot  _  tah  Ro 
keh  .  sot  _  tah     Ji  . 


ke  .  nongh 
ke  .  nongh 
ke._  nongh 
ke  -  nongh 
di  _  righ 
vat  -  thon 


.   we  . 

ron  . 

neh, 

Ka  . 

.  ne . 

renh  _ 

des 

.  ka  _ 

nong 

We . ron 

_    neh . 

-   we  . 

ron  - 

neh 

Khe  _ 

ya 

.  da. 

wenh  _ 

des 

.  ka  . 

nong 

We  . ron 

_  neh. 

_  we  . 

ron  . 

neh 

0  . 

yen 

.kon 

.donh  - 

des 

_  ka  . 

nong 

We  .  ron 

_  neh. 

.  we  _ 

ron  _ 

neh 

Wa  . 

kon 

.nyk 

.  ih  _ 

des 

.  ka  . 

nong 

We  _  ron 

_  neh. 

_    wa  _ 

keh  . 

neh 

Ron  _ 

keh 

_  sot 

_tah  . 

ro 

.  di  . 

righ 

Wa.keh 

.  neh. 

-  dek 

.  neh 

Ron  . 

keh 

_  sot 

.tah 

-  yat 

hon.dek 

.  neh. 
A 

Hi 


Hi 


Hi 


Hi 


Hi 


Adonwah  or  Thanksgiving  song 
Used  in  adoption  ceremony 
(As  sung  by  Chief  Joseph  Lyon) 


Arranged  liy  Rev.  Albert  Cusick, 
Ouoiulagn  Castle,  1905 


Yu     ka  \u  kwa      ke  na  ha 


Yu  kwa  yu   kwa      ke  na  ha 


Yu  kwa  vu  kwa 


4^ 

c 

\\\iiJd:\. 

wah  w£ 

ih  wah 

 ' 

He 

He 

He  Ui 

^        He  He 

H 

e 

4 

ke  na  ha 


Yu  kwa  yu  kwa    ke  na  ha 


Yu  k'.va  ^-u  kwa    ke  na  ha 


Yu  kwa  yu   kwa      ke  na  ha 


He     He      He  He        He       He       He     He      He  He        He       He       He      He       He  He        He        He         He  He 


Yu    kwa   yu    kwa        ke   na  ha 


Yu   kwa  yu    kwa       ke  na  ha 


Yu    kwa    yu  kwa 


He    He  He         He  He       He         He  He  He  He  He  He 


i-'  ^4 

— 

ke    na  ha 

Yu 

kw 

a  yu  k 

wa 

—0 

ke 

Qa  ha 

( 

) 

wah 

i 

he      0       wah  wah  wah.!. 


COUNCILS  AND  CEREMONIES  OF  ADOPTION  OF  NEW  YORK  INDIANS  379 


This  song  has  been  placed  after  this  account,  as  the  song  of  the 
younger  brothers,  l)ut  may  become  that  of  the  e^der  three.  In  all 
these,  Mr  Hale's  translation  is  generally  followed,  but  with  vari- 
ations. It  will  be  observed  that  the  ceremonies  are  not  religious, 
but  purely  civil  in  character,  a  public  installation  or  inauguration  of 
chiefs.  For  this  reason  those  of  opposing  religious  beliefs  have  no 
hesitation  in  taking  part,  and  as  all  are  interested  there  is  usually  a 
large  attendance.  Condolences  are  often  several  years  apart.  It 
may  here  be  remembered  that  Mr  ]vIorgan  took  a  different  view  of 
their  nature,  saying : 

In  addition  to  the  religious  councils  which  were  held  at  the 
period  of  their  festivals,  the  mourning  council  was  always  made  an 
occasion  for  religious  and  moral  instruction.  Many  of  its  exercises 
were  of  strictly  religious  character,  and  it  would  be  more  proper 
to  designate  it  as  a  religious. council,  than  by  any  other  name,  but 
for  the  circumstance  that  its  object  was  to  raise  up  rulers,  and  its 
ceremonies  were  cntirelv  distinct  from  those  at  the  regular  festi- 
vals.   Morgan,  p.  125 

With  the  full  text  before  him  the  reader  can  judge  of  the  corect- 
ness  of  this.  A  moral  tone  may  be  said  to  run  through  all,  but 
there  is  no  religious  instruction,  nor  does  religious  feeling  go  beyond 
a  mere  expression  of  thankfulness.  There  is  no  act  of  worship 
from  beginning  to  end.  It  is  probable  that  ^Ir  ^Morgan  was  im- 
pressed with  the  solemnity  of  the  ceremonies,  and  did  not  sufficiently 
take  in  the  meaning  of  the  words. 

There  are  some  allusions  in  this  delivery  of  the  wampum  which 
are  not  of  themselves  clear.  "  It  was  valued  at  20  "  refers  to  the 
fact  that  there  was  an  established  valuation  of  human  life.  The 
losing  of  the  line  by  the  death  of  the  woman  recalls  the  other  fact, 
that  descent  was  reckoned  in  the  female  line.  Leaving  the  horns 
on  the  grave  was  a  command  not  to  fill  an  office  before  a  council  was 
called.  Receiving  the  pouch  is  the  transmission  of  mourning  wam- 
pum at  or  for  such  council,  and  the  rising  smoke  refers  to  the 
woodside  fire. 

Another  statement  of  ^Ir  ^lorgan's  may  be  noticed.  It  will  be 
seen  that  the  figure  kept  in  view  is  the  building  of  a  house,  and  that 
there  is  no  allusion  to  the  planting  of  a  tree  of  peace,  so  frequent  in 
speeches  in  council.    So  the  substance  of  what  Mr  Morgan  says 


38o 


NEW  YORK  STATE  MUSEUM 


has  a  place  elsewhere,  almost  in  his  words,  but  does  not  appear  in 
the  condoling  songs  as  he  seems  to  imply.    He  says : 

Among  the  injunctions  left  by  Da-ga-no-we-dah,  the  founder  of 
the  League,  there  was  one  designed  to  impress  upon  their  minds 
the  necessity  of  union  and  harmony.  It  was  clothed  in  a  figurative 
dress,  as  is  the  custom  of  the  red  man  when  he  would  produce  a 
vivid  impression.  He  enjoined  them  to  plant  a  tree  with  four  roots, 
branching  severally  to  the  north,  south,  east  and  west.  Beneath  its 
shade  the  sachems  of  the  League  must  sit  down  together  in  per- 
petual unity,  if  they  would  preserve  its  stability,  or  secure  the 
advantages  it  was  calculated  to  bestow.    Morgan,  p.  120 

In  this  way,  in  the  testimony,  on  the  wampum  belts,  one  story 
"  represents  an  everlasting  tree  —  always  keep  growing,  reaching 
to  heaven,  that  all  nations  may  see  it;  and  under  it  they  set  a 
general  fire  to  burn  forever  —  the  council  place  of  the  Five  Nations 
—  and  that  the  council  fire  is  to  be  kept  at  the  Onondagas.  The 
Onondagas  are  the  expounders  of  the  law."  More  quaintly  still  did 
the  old  wampum  keeper  tell  the  story :  "  There  is  a  tree  set  in  the 
ground^  and  it  touches  the  heavens.  Under  that  tree  sits  this 
wampum.  It  sits  on  a  log.  Coals  of  fire  are  unquenchable,  and 
the  Six  Nations  are  at  this  council  fire  held  by  this  tribe." 

In  the  Iroquois  Book  of  Rites,  Mr  Hale  gives  the  supposed 
meaning  of  the  names  of  the  towns  mentioned  under  the  several 
clans.  In  the  Wolf  clan  Kar-he-tyon-ni,  the  broad  woods;  Ogh- 
ska-wa-se-ron-hon,  grown  tip  to  bushes  again;  Gea-ti-yo,  beautiful 
plain;  O-nen-yo-te,  protruding  stone;  Deh-se-ro-kenh,  between  two 
lines;  Degh-ho-di-jen-ha-ra-kwen,  two  families  in  a  long  house; 
Ogh-re-kyon-ny  he  thought  doubtful,  and  Te-yo-we-yen-don  is 
drooping  wings. 

In  the  two  Turtle  clans  Ka-negh-sa-da-keh  is  on  the  hillside,  and 
On-kwe-i-yede,  a  person  standing  there.  The  others  are  classed  as 
doubtful. 

In  the  Bear  clan  De-ya-o-kenh  is  the  forks;  Jo-non-de-seh,  it  is  a 
high  hill;  Ots-kwi-ra-ke-ron,  dry  branches  fallen  to  the  ground; 
and  Ogh-na-we-ron,  the  springs. 

The  following  he  understood  to  be  recent  villages :  Kar-ha-wen- 
ra-dongh,  taken  over  the  woods;  Ka-ra-ken,  white;  De-yo-he-ro, 
the  place  of  Hags  or  rushes;  De-yo-swe-ken,  outlet  of  the  river; 
Ox-den-keh,  to  the  old  place.    These  also  belonged  to  the  Bear  clan, 


COUNCILS  AXD  CEREMONIES  OF  ADOPTION  OF  NEW  YORK  INDIANS  381 


but  many  historic  towns  are  nnnicntioncd.  The  names  here  o-iven 
differ  but  httle  from  those  in  ]\Ir  Hale's  two  Hsts.  which  are  Mo- 
hawk and  Onondaga,  and  in  these  two  dialects  he  gives  the  names 
of  the  chiefs. 

Chief  Daniel  La  Fort's  Si.v  Xafioiis  Condolence,  which  is  recited 
at  the  giving  of  the  n'anipuni 

I  Yo  o-nen,  o-nen,  wen-ni-sa-te,  o-nen,  wah-ge  ho-gah-a-nya,  ne 
cha-non  wi-ne-sah-son-tah-ye.  Ni-ya-ne,  o-sah-tah-gon-go-nah  neh- 
tis-no-wah-ye.  Nah-ye-te-nfi  gah-we-e-hah-te,  nc  swe-ah-ge-hah. 
Nate-ho  se-ka  ^o  ho-gah-a-nya,  ne  cha  o-tah-ge-he-tah,  nate-ho 
hah-te-gah-to-ji-yah-hon-on,  ni-ye  en-gwen-ne-ken-tah,  ne  ten-gon- 
ne-tah-hen-ne  a-yen-tah. 

Tah  o-nen,  na-on-ge-shis-swah-wah-ah-en-ton-te,  na  on-gwa-iion- 
se-hen-tah-gwa,  nen  teh-hah-gwi-nah,  nen  gah-wen-ne-sa  ha-yo-ton- 
hah-te  nen  gah  -nen-ha-te  ho-des-geh-ah-ke-tah,  nen  o-ne  gah-nen- 
ah-te  kon-ton-wi-sas,  nen  o-ne  a-tuk-ha-non-teys,  ne-on-gwak-sat- 
tah,  nen  o-hon-dah-gen-he-sa-non-teys,  nen  o-when-gah-ke  go-yah- 
tah-nen-tah-hon,  nate-ho  na-ta-wah  ta-hah-nyah-ah-kwi-nah,  nen 
gah-wen-ne-sa  hah-yo-ton-hah-te,  tah  o-nen  te  tya-qiiah-wen-ne-ken- 
hah.    Nen  ah-sen,  ne-yah-quah-tah-te-ken. 

O-nen  te  ah-gwen-hen  nah-ye-he-yah-kenh  chah-ne-ho-te-kwah-te, 
nen  on-kwah-noh-sen-hen-ta-qua,  nen  on-quah-jos-hen-tah-quah, 
ni-ye-ken  na  ho-nen  na-e-na-te-was-hen  ne-yu-e-wah.  Nate-ho  ne- 
ho-te-yen-nen-tah-e  tah-da-was-hen  nen  ne-yo-e-wah  na  ah-wen-ha- 
yo-tak-ke  nen  wah-5n  gwah-twen-non-ty.  O-nen  en-hen-way-ah- 
son  nen  nate-ho  h5n-ne-yah-qnah-ya-ah,  nen  ah-sen,  ne-yah-quah- 
tah-te-ken. 

O-nen  te-e  6-yah  nen  ton-tah-yah-quah-wen-ne-ken-hah.  Ni-he- 
yah-ken  na-ah-kwa-ton  se-jik-wah-ty-en-don-tye  o-yah-na  son-quah 
yo-tens-nah-tah  ni-ve-te-na  hon-sah-ho-hah-we-te-hah-tve  nen  eah- 
nen-ha-te  ho-te-sken-ah-ga-tah,  nen  o-ne  gah-nen-ha-te  gon-ton- 
we-sus  on-sah-ho-nah-tah-kwe-hah-te  nan-ya  hah-tes-koh-no-wen  na 
o-nen  na-en-gah-na-tye-nen-hah  nen  whah-ton-we-sus  ar-gwas 
se-jik  na  te  yo-nen  base  en-wah-nen-hah-wit-hah,  nen  oncquah-ta- 
chah,  o-nen  6-yah  nen  a  ta-ka-non-tyes,  onequah-ta-chah-ni-ye  one 
sah-ho-hah-we-te-hah-tye,  o-nen  o-yah  nen  on-dah-gen-he-sa-non- 
tyes,  o-nen  gah-ge  go-yah-tah-nen-tak-hon  nate-ho,  na-to-wah  on- 
sah-ho-hah-we-te-hah-tye. 


382 


NEW  YORK  STATE  MUSEUM 


1  O-nen  te-e  o-yah,  ton-tah-yah-quah-wen-ne-ken-hah.  Nen 
ah-sen,  ne-yah-quah-tah-te-ken.  O-iieii  te  ton-tah-kwen-ten-hek, 
nen  o-nen  ton-tah-yah-tyah-ton-tye,  nen  wa-gon-yon-jah-nen  tuk-ten 
tah  o-nen  ha-o-yah  nen  ta-yu-qiiah-wen-ne-ken-e-hah-tye.  O-nen  te 
ah-gwen-han,  o-nen  wah-ah-quah-de-yen-non-nyah-hen  na-shah- 
non-we,  ne-ho-tah-qnah-hen-ten.  O-nen  wa-tya-quah  ha-tah-wen- 
ya-hon,  nen  ah-6-ah-s6n-ah,  nen  tah-yon-quah-ty.  Nate-ho  hah-ne- 
yah-qnah-ya-ah,  nen  ah-sen,  ne-yah-quah-tah-te-ken. 

2  O-nen  te-e  o-yah  nen  ton-tah-yah-quah-wen-ne-ken-hah.  Nen 
o-son-tah-gon-go-nah,  nen  te-sno-wah-yen.  O-nen  te  ton-sah-gon- 
en-nyah-tah-chat-hus  argh-washe-yah  gah-te  de-jo-ah-ga-\ven. 
O-nen  te  sah-gon-ah-quah-nen-tak-ten  sken-nen-jik-te  tench-kah- 
ha-te.  O-nen  ent-kah-ah-qui-kent-hah,  nate-ho  tench-kah-ha-te. 
O-nen,  yo-nen-tyon-hah-te.  Argh-was  ten-yo-ten-hah-en-ton-nyoh- 
ne,  nate-ho,  ten-gah-hah-tye,  argh-was,  sken-nen-jik  ten-yo-yah- 
naks,  ne  o-nen,  en-skah-a-quen-hah.  O-nen  te,  yah-wen-hah 
hen-jo-hah-ten-hah  sah-ne-gon-ha.  Nate-ho,  hah-ne-yah-qnah- 
ya-ah,  nen  ah-sen,  ne-yah-quah-tah-te-ken. 

3  O-nen  te-e  o-yah  nen  ton-tah-yah-quah-wen-ne-ken-hah.  O-nen 
nen-te  wah-tyah-gwah-see-hine-an-quah  te-sah-hon-tah-gah-hen-tah, 
nen  ta-yu-daht-se-hah-te,  nen  te-sa-nyah-ton-ken-hon,  ne-te  ah-gwah- 
na-gen-tah  ne-jah-wa-kah-he-e,  nen  oge-quah-en-yon  nen  ta-sah- 
nah-ton-ken.  O-te  nen  yah-wen-hah  nen  en-jo-hah-ten-hah.  Nate- 
ho  hon-ne-yah-quah-ya-ah,  nen  ah-sen,  ne-yah-quah-tah-te-ken. 

4  O-nen  te-e  o-yah  nen  ton-tah-yah-quah-wen-ne-ken-tye.  O-nen 
ton-son-wah-kon-ha-cha-ha-yen-hoo,  nen  ta-kah-kon-cha-hon-ton- 
we-hah-tye.  O-nen  te  nen  sah-gon-jis-tah-yen-hos.  O-nen-o-ni  nen 
ton-sah-gon-ha-tike.  O-nen  te  nen  yah-wen-hah  nen-jo-hah-ten  sah- 
ne-gon-ha.  Nate-ho,  hon-ne-yah-quah-ya-ah,  nen  ah-sen,  ne-yah- 
quah-tah-te-ken. 

5  O-nen  te-e  6-yah  nen  ton-tah-yah-quah-wen-ne-ken-hah.  Ni- 
ya-te-ah-gwen-han  nen  ta-che-tah  nen  jah-tah-te-whah-ten  nen  ton- 
gah-ke-sen,  nen  na-hon-yah-na  nen  on-hah-wen-ne-gen-tah  nah- 
ya-na  sah-hon-tah-ji-when  ah-kwe  ah-son  nen  sen-wen-hat.  Nate- 
ho  o-ne  nis  nen  yah-wen-yea-wen-hah  hah-go-wah  nen  hon-yah-na 
ah-hah-wen-ne-kent-hah  ah-kwe  ah-sen  nen  sah-wen-hat.  Nate-ho, 
ho-ne-yah-quah-ya-ah,  nen  ah-sen,  ne-yah-quah-tah-te-ken. 


COUNCILS  AND  CEREMONIES  OF  ADOPTION  OF  NEW  YORK  INDIANS  383 


6  O-nen  te-e  o-yah  iicn  ton-tah-yah-quah-\vcn-nc-ken-hah.  Ni- 
ya-te-ah-g\ven-haii  nen  an-hah-tye-ncn-ha  nen  na-hon-yah-na  na-ya- 
ti-nat  nen  ne-yo-sah-tah-kcn-yah-tah  nen  ji-gah-hak  nen  ta-hon-nah- 
gah-en-tah-kwi-nah  na-che-ne-yo-sno-\ve  nen  6-yah  en-sah-tya-tah- 
nya-tah,  ah-sen.  Xate-ho,  ho-ne-yah-quah-ya-ali,  nen  ali-sen, 
ne-yah-quah-tah-te-ken. 

7  O-nen  te-e  6-yah  nen  ton-tah-yah-qnah-wen-ne-ken-hah.  Xi- 
\  a-te-ah-gwen-hah  sah-gon-nea-tah-chut-hus  nen  gah-nye-gah-you- 
ne-te-ah  nen  jah-nea-gah-nah-sis-ah  nen  nate-ho  wah-ah-qnah-sens- 
tah  nate-ho  te-ah-sah-wa  nen  ton-gah-ge-san-e-his-an  skah-gen-nen 
one-ge-ne-ha-yat  nen  wah-o-yan-quah-ya-ton  o-nen  te  nen  yah-gah- 
ken  ta-gah-nah-squaw-yo-an-ne.  Xate-ho,  ho-ne-yah-qnah-ya-ah. 
nen  ah-sen,  ne-yah-qnah-tak-te-ken. 

Tah  o-nen,  sah-gon-yan-nen-tah-ah.  Tali  o-nen  te-e  ton-tah-ken 
ynt-has. 

The  Ouonda^j^a  hook  of  the  younger  brothers  as  translated  into' 

English 

I  X'ow  —  now  this  day  —  now  I  come  to  your  door  where  vou 
are  mourning  in  great  darkness,  prostrate  with  grief.  For  this 
reason  we  have  come  here  to  mourn  with  vou.  I  will  enter  vour 
door,  and  come  before  the  ashes,  and  mourn  with  vou  there;  and  I 
will  speak  these  words  to  comfort  you. 

Xow  our  uncle  has  passed  away,  he  who  used  to  work  for  all, 
that  they  might  see  the  brighter  days  to  come,  —  for  the  whole  body 
of  warriors,  and  also  for  the  whole  body  of  women,  and  also  for  the 
children  that  were  running  around,  and  also  for  the  little  ones 
creeping  on  the  ground,  and  also  those  that  are  tied  to  the  cradle 
boards:  for  all  these  he  used  to  work  that  they  might  see  the  bright 
days  to  come.    This  we  say  and  do,  we  three  brothers. 

X^ow  the  ancient  lawgivers  have  declared  —  orr  uncles  that  are 
gone,  and  also  our  elder  brothers  —  they  have  said:  It  is  worth 
20  —  it  was  valued  at  20 —  and  this  was  the  price  of  the  one  who  is 
dead.  And  we  put  our  words  on  it  [i.  e.  the  wampum]  ard  they 
recall  his  name  —  the  one  that  is  dead.  This  w-e  say  and  do,  we 
three  brothers. 

X^ow  there  is  another  thing  we  say,  we  younger  brothers.  He 
who  has  worked  for  us  has  gone  afar  off;  and  he  will  also  in  time 


3^4 


NEW  YORK  STATE  MUSEUM 


take  with  him  all  these  —  the  whole  body  of  warriors,  and  also  the 
whole  body  of  women  —  all  these  will  go  with  him.  But  it  is  still 
harder  when  the  women  shall  die,  because  with  her  the  line  of 
descent  is  lost.  And  also  the  grandchildren  and  the  little  ones  who 
are  running  around  —  these  he  will  take  away ;  and  also  those  that 
are  creeping  on  the  ground,  and  also  those  that  are  on  the  cradle 
boards ;  all  these  he  will  take  away  with  him. 

1  Now  then  another  thing  we  will  say,  we  younger  brothers. 
Now  you  must  feel  for  us ;  for  we  come  here  of  our  own  good  will 
—  we  come  to  your  door  that  we  might  say  this.  And  we  will  say 
that  we  will  try  to  do  you  good.  When  the  grave  has  been  made, 
we  will  make  it  still  better.  We  will  adorn  it  well,  and  cover  it  with 
moss.    This  we  say  and  do,  we  three  brothers. 

2  Now  another  thing  we  will  say,  we  younger  brothers.  You  are 
mourning  in  the  deep  darkness.  I  will  make  the  sky  clear  for  you, 
so  that  you  will  jiot  see  a  cloud.  And  also  I  will  cause  the  sun  to 
shine  upon  you,  so  that  you  can  look  upon  it  peacefully  when  it  goes 
down.  You  shall  see  it  when  it  is  going.  Yea !  the  sun  shall  seem 
to  be  hanging  just  over  you,  and  you  shall  look  upon  it  peacefully 
as  it  goes  down.  Now  I  have  hope  that  you  will  yet  see  the 
pleasant  days.    This  we  say  and  do,  we  three  brothers. 

3  Now  then  another  thing  we  will  say,  we  younger  brothers. 
Now  we  will  open  your  ears,  and  also  your  throat,  for  there  is 
something  that  has  been  choking  you,  and  we  will  also  give  ^^ou 
water  which  shall  wash  down  all  the  troubles  you  have  in  your 
throat.  We  shall  hope  that  then  your  mind  will  recover  its  cheerful- 
Jiess.    This  we  say  and  do,  we  three  brothers. 

4  Now  then  there  is  another  thing  we  say,  we  younger  brothers. 
We  will  now  make  the  fire  anew,  and  cause  it  to  burn  again.  And 
now  you  can  go  out  before  the  people,  and  go  on  with  your  duties 
and  your  labors  for  the  people.  This  we  say  and  do,  we  three 
brothers. 

5  Now  also  there  is  another  thing  we  say,  we  younger  brothers. 
You  must  converse  with  your  nephews ;  and  if  they  say  what  is 
good,  you  must  listen  to  it.  Do  not  cast  it  aside.  And  also  if  the 
warriors  should  say  anything  that  is  good,  do  not  reject  it.  This 
we  say  and  do,  we  three  brothers. 


COUNCILS  AND  CEREMONIES  OF  ADOPTION  OF  NEW  YORK  IXDIAXS  385 

6  Now  then  another  thing  we  say,  wc  younger  brothers.  If  any 
one  should  fall  —  it  may  be  a  principal  chief  will  fall  and  descend 
into  the  grave  —  then  the  horns  shall  be  left  on  the  grave,  and  as 
soon  as  possible  another  shall  be  put  in  his  place.  This  we  say  and 
do,  we  three  brothers. 

7  Now  then  another  thing  we  say,  we  younger  brothers.  We  will 
gird  the  belt  on  you,  with  the  pouch,  and  the  next  death  will  receive 
the  pouch ;  whenever  you  shall  know  that  there  is  death  among  us, 
when  the  fire  is  made  and  the  smoke  is  rising.  This  we  say  and  do, 
we  three  brothers. 

Now  I  have  finished.  Now  show  me  the  man !  [The  one  to  be 
made  chief.] 

When  all  the  wampum  has  been  delivered  the  speaker  says : 
"  Now  show  me  the  man,"  that  is,  the  one  to  be  made  a  chief.  The 
mourners  reply :  "  Wait  a  little."  The  curtain  is  again  hung,  fol- 
lowed by  singing.  Then  it  is  removed  and  the  wampum  is  returned 
in  the  same  way  in  which  it  was  given  as  said  before,  but  before 
each  address  the  mourners  say :  "  You  said  so  and  so."  This  done, 
the  new  chiefs  are  presented  and  receive  wampum  and  brief  charges. 
It  often  happens  that  there  is  a  dispute  over  someone  who  is  to  be 
installed. 

The  writer  has  used  a  fine  copy  of  some  Canadian  songs  which 
was  brought  from  Canada,  but  this  does  not  include  -several  things 
which  Mr  Hale  found  elsewhere.  He  found  a  manuscript  book  at 
Onondaga  Castle  in  1880,  written  in  the  Onondaga  dialect.  The 
list  of  chiefs  in  this  "closed  with  the  words,  "  shotiiiastasonta 
kanastajkona  Ontaskaeken' — literally,  'they  added  a  frame  pole  to 
the  great  framework,  the  Tuscarora  nation.'  "  Hale,  p.  153.  He 
said  also : 

In  the  ms.  book  referred  to  in  the  last  note,  the  list  of  councilors 
was  preceded  by  a  paragraph,  written  like  prose,  but  with  many  of 
these  interjections  interspersed  through  it.  The  interpreter,  Albert 
Cusick,  an  intelligent  and  educated  man,  assured  me  that  this  was  a 
song,  and  at  my  request,  he  chanted  a  few  staves  of  it,  after  the 
native  fashion.  The  following  are  the  words  of  this  hymn,  arranged 
as  they  are  sung.  It  will  be  seen  that  it  is  a  sort  of  cento  or  com- 
pilation, in  the  Onondaga  dialect,  of  passages  from  various  portions 
of  the  Canienga  Book  of  Rites,  and  chiefly  from  the  section  (29) 
now  under  consideration  : — 


386 


NEW  YORK  STATE  MUSEUM 


HailiJniih! 
Jiya-thontck ! 
Niyonkha! 


Hearken  ye ! 

We  are  diminished ! 


W' oe  !    \\  oe  ! 


HaihhaiJi! 
Tejoskazcayoifon! 


Woe !    W^oe ! 
The  cleared  land  has  become  a  thicket. 


HaihhaiJi ! 
Skahcntolicuyon! 


Woe  !    W  oe  ! 
The  clear  places  are  deserted  ! 


Hai! 


Woe ! 


Shatyhcrarta  — 
Hotyizi'isahougzi'c  — 


They  are  in  their  graves  — 
They  who  established  it  — 


Hai! 


Woe ! 


Kayaiicoigolia. 
Xetikeiicn  lioncn 
Nene  kenyoizv'atatye  — 
Kayaneeugozvane. 


The  Great  League. 
Yet  they  declared 
It  should  endure  — 
The  Great  League. 
Woe ! 


Hai! 


IWakaizcakayoniiheha. 


Their  work  has  grown  old. 


Hai! 


Woe ! 


Xetho  zi'afyougzccutcjithc.     Thus  we  are  become  miserable. 

This  would  follow  verse  5  succeeding  the  Great  Hymn :  The 
League  I  Come  Again  to  Greet  and  Tliank.  Of  this  hymn  Mr  Hale 
said  in  his  Iroquois  Condoling  Council: 

The  keynote  of  the  hymn  may  be  said  to  be  struck  by  its  first 
line  .  .  .  The  word  kayanerenh,  as  has  already  been  said,  means 
properly  *'  peace,"  in  which  sense  it  is  used  throughout  the  Iroquois 
version  of  the  English  prayer  book  in  such  expressions  as  The 
Prince  of  Peace,''  give  peace  in  our  time."  Llere  it  is  a  con- 
tracted form  of  the  longer  term  Kayanerenh-koiva,  "  Great  Peace,'' 
which  is  the  regular  and,  so  to  speak,  official  name  of  their  league 
or  constitution.  Thus  the  speaker,  or  rather  singer,  begins  by 
saluting  the  League  of  Peace,  whose  blessings  they  enjoy  .  .  .  Li 
the  next  line  of  the  hymn  the  singer  greets  the  chief's  kindred,  who 
are  the  special  objects  of  the  public  sympathy.  Then  he  salutes  the 
oyenkondonh,  a  term  which  has  been  rendered  "  warriors  "...  It 
comprises  all  the  men  (the  manhood  or  mankind)  of  the  nation, 
as  in  the  following  verse  the  word  zi'akonnykih,  which  is  also  obso- 
lete, signifies  all  the  women  of  the  people.  Hale.  Condoling  Coun- 
cil, p.  62,  63 

In  this  also  Mr  Hale  gave  another  version  of  this  hymn,  saying : 

The  lines  of  the  translated  hymn  have  been  cast  into  the  meter  of 
Longfellow's  Hiazvafha.  The  version  in  these  lines,  however  inade- 
quate, will  give  a  better  idea  of  the  true  force  of  the  original  than 
a  bald  literal  translation.    W^e  are  to  imagine  in  the  singing,  that 


COUNCILS  AND  CEREMONIES  OF  ADOPTION  OF  NEW  YORK  INDIANS  387 

each  line  is  twice  repeated,  and  is  followed  hv  many  ejaculations  of 

Hmh-hmh!    "  All  hail  I" 

To  the  Great  Peace  brin<^  we  greetini^  I 
To  the  dead  Chief's  kindred,  $:(reetin((  I 
To  the  stroni^  men  round  him,  greetinp^  I 
To  the  mourning  women,  greeting! 
These  our  grandsire's  words  repeating, 
Graciously,  O  Grandsires,  hear  us ! 

In  the  Book  of  Rites,  ^Ir  Hale  said  ; 

In  the  Onondaga  book  before  referred  to  a  few  pages  were  occu- 
pied by  what  might  be  styled  a  pagan  sermon,  composed  of  ex- 
hortations addressed  to  the  chiefs,  urging  them  to  do  their  duty  to 
the  community.  The  following  is  the  commencement  of  this  curi- 
ous composition,  which  may  serve  to  illustrate  both  the  words  now 
under  consideration  and  the  character  of  the  people.  The  orthography 
is  much  better  than  that  of  I^  Fort's  book,  the  vowels  generally 
having  the  Italian  sound,  and  the  spelling  being  tolerably  uniform. 
The  translation  was  made  by  Albert  Cusick,  and  is  for  the  most  part 
closely  literal.  The  discourse  commences  with  a  text,"  after  the 
fashion  which  the  pagan  exhorter  had  probably  learned  from  the 
missionaries : — 

Xaye  ne  iwaton  ne  gayanencher : 

Onen  ^^  ahagwatatjistagenhas  ne  Thatontarho.  Onen  wagayen- 
gwaeten,  naye  ne  watkaenya,  esta  netho  tina  enyontkawaonk.  Xe 
enagenyon  nwatkaonwenjage  shanonwe  nwakay^ngwaeten  netho 
titentyetongenta  shanonwe  nwakayayengwaeten,  ne  tokat  gishens 
enyagoiwayentaha  ne  oyatonwetti. 

Netho  hiya  nigawennonten  ne  ongwanencher  ne  Ayakt  Niy 
ongyon  wen j age  ne  Tyongwehonwe. 

Otti  nawahoten  ne  oyengwaetakwit  ?  Xayehiya,  ne  agwegeh  en- 
honati\yagwaisyonk  ne  hatigowanes, — tenhontatnonongwak  gagweki, 
oni  enshagotino-ongwak  ne  honityogwa,  engenk  ne  hotisgenrhergeta, 
oni  ne  genthouwisash,  oni  ne  hongwagsata.  one  ne  ashonsthateyeti- 
gaher  ne  ongwagsata :  netho  niyoh  tehatinya  agweke  sne  sgennon 
enyonnontonnyonhet.  ne  hegentyogwagwegi.  X'^aye  ne  hatigowa- 
neus  neye  gagwegi  honatiiwayenni  sha  oni  nenyotik  honityogwa 
shanya  yagonigonheten.  X^e  tokat  gishen  naye  enyagotiwatentyeti, 
negaewane  akwashen  ne  honiyatwa  shontyawenih. 

Translation 

The  law  says  this : 

Xow  the  council  fire  was  lighted  by  Atotarho.  X'ow  the  smoke 
rises  and  ascends  to  the  sky,  that  everybody  may  see  it.  The  tribes 
of  the  different  nations  where  the  smoke  appeared   shall  come 


388 


NEW  YORK  STATE  MUSEUM 


directly  where  the  smoke  arises,  if,  perhaps,  they  have  any  business 
for  the  council  to  consider. 

These  are  the  words  of  our  law, —  of  the  Six  Nations  of  Indians 
(Ongwehonwe). 

What  is  the  purpose  of  the  smoke  ?  It  is  this  —  that  the  chiefs 
must  all  be  honest;  that  they  must  all  love  one  another;  and  that 
they  must  have  regard  for  their  people, —  including  the  women,  and 
also  our  children,  and  also  those  children  whom  we  have  not  yet 
seen ;  so  much  they  must  care  for,  that  all  may  be  in  peace,  even  the 
whole  nation.  It  is  the  duty  of  the  chiefs  to  do  this,  and  they  have 
the  power  to  govern  their  people.  If  there  is  anything  to  be  done 
for  the  good  of  the  people,  it  is  their  duty  to  do  it.  Hale.  Book  of 
Rites,  p.  169 

It  will  be  observed  that  the  usual  name  of  Kinosioni,  the  loner 
house,  appears  but  once  in  the  songs,  being  replaced,  as  has  been 
said,  by  the  earlier  term  of  Kayanerenhkowa,  the  Great  Peace. 
Another  word  appears  less  formally,  Kanaghstajikowa,  the  great 
building,  and  once  in  an  additional  document,  Ongwehonwe,  real  or 
original  men,  is  used  for  the  Five  Nations,  being  one  of  their  com- 
mon names.  The  Great  Peace  was  an  expressive  name  for  the  first 
days  of  the  confederacy  as  it  was  then  but  little  more  than  an  agree- 
ment not  to  fight  each  other,  but  to  amicably  arrange  mutual  diffi- 
culties. 

According  to  Mr  Hale  the  number  of  wampum  bunches  differs  in 
Canada  from  that  in  New  York,  though  this  may  be  a  slight  over- 
sight on  his  part.    He  said  : 

The  wampum  beads  were  variously  disposed  in  these  strings,  ac- 
cording to  the  topic  which  they  were  intended  to  recall.  For  in- 
stance, the  most  mournful  subject  —  the  reference  to  the  death  of 
the  late  chief  —  was  indicated  by  a  string  entirely  black.  The  com- 
plete consolation  of  the  shining  sun  was  figured  by  a  string  or  knot 
of  pure  white  beads.  In  some  of  the  strings  the  white  beads  pre- 
dominated, and  in  others  the  black.  They  varied  also  in  their 
length,  and  in  the  number  (from  one  to  three  strings)  appropri- 
ated to  each  topic.  The  style  of  recitation  was  somewhat  remark- 
able. It  was  neither  singing  nor  ordinary  speaking,  but  a  mode  of 
utterance  evidently  peculiar  to  this  part  of  the  ceremony.  He  spoke 
in  brief  sentences,  each  commencing  with  a  high,  sudden,  explosive 
outburst,  and  gradually  sinking  to  the  close,  where  it  ended  ab- 
ruptly, in  a  quick,  rising  inflection.  The  whole  was  plainly  a  set 
form  of  phrases,  which  the  speaker  was  reciting  with  a  sort  of  per- 
functory fervor.    Occasionally  there  was  a  brief  response  —  a  low 


COUNCILS  AND  CEREMONIES  OF  ADOPTION  OF  NEW  YORK  INDIANS  389 


wail  of  assent — from  the  upper  corner,  where  the  chiefs  of  the 
elder  nations  sat  motionless,  with  their  heads  bowed,  during  the 
whole  recital.  The  ceremony  had  taken  nearly  an  hour,  and  some 
eleven  or  twelve  of  the  wampum  tokens  had  passed  before  it  was 
completed.    Hale,  p.  56 

In  the  condolences  which  the  writer  has  attended  in  New  York 
but  seven  bunches  were  used,  quite  uniform  in  character,  some  con- 
taining a  little  significant  white  wampum,  but  no  strings  were 
entirely  white.  The  tone  of  delivery  was  also  peculiar,  but  not  so 
energetic  as  that  described  by  Mr  Hale,  nor  was  the  ceremony  as 
long.  A  set  of  Onondaga  mourning  wampum  was  one  of  the 
illustrations  of  the  bulletin  on  wampum,  and  is  reproduced  here  as 
figure  5.  Four  bunches  have  a  few  white  beads,  some  speeches 
having  a  more  cheerful  tone  than  the  rest.  It  will  be  readily  seen, 
however,  that  three  or  four  more  bunches  might  properly  be  used 
in  this  song. 

In  that  monograph  the  writer  erroneously  mentioned  52  chiefs 
as  named  in  the  song,  instead  of  50,  the  actual  number  that  may 
be  thus  raised.  In  one  song,  however,  the  name  of  Dekanawidah 
also  appears,  but  he  had  no  successor,  though  his  name  is  third  in 
Morgan's  list.  This  error  he  corrected  in  1880.  All  the  lists 
examined  give  50  chiefs,  as  numbered  in  the  version  here  used,  but 
the  great  founder  of  the  league  stands  apart  from  these.  The 
names  vary  much  in  the  diflferent  dialects  and  a  comparative  list  is 
given. 


MOHAWK 

1  De-ka-ri-ho-kenh 

2  A-yonh-wha-thah 

3  Sha-de-ka-ri-\va-teh 

4  Sha-ren-ho-wa-neh 

5  De-3'oen-heh-g\venh 

6  Ogh-ren-rc-go-\vah 

7  De-hen-na-ka-ri-neh 

8  Agh-sta-wen-se-ront-hah 

9  Sho-sko-ha-ro-wa-neh 
TO  0-dats-he-deh 

1 1  Ka-non-kwen-yo-tonh 

12  De-yoh-ha-kwen-deh 

13  Sho-non-ses 

14  De-ho-na-o-ken-agh 

15  Hah-tya-den-nen-tha 

16  Te-wa-ta-hon-ten-yonk 

17  Ka-nya-dagh-sha-yenh 

18  Hon-wah-tsa-don-neh 

19  A-do-dar-hoh 

20  0-neh-sengh-hen 


ONONDAGA 

Te-ki-e-ho-ken 

Hi-e-wat-lia 

Sha-te-ki-e-wat-he 

Sah-e-ho-na 

Te-you-ha-k\ven 

0-weh-he-go-na 

Te-hah-nah-gai-eh-ne 

Ha-stali-Aven-sent-hah 

San-te-gai-e-wat-ha 

O-tats-heh-te 

Ga-no-g\vcn-ii-ton 

Ty-o-ha-g\ven-te 

Sho-non-ses 

To-na-oh-ge-na 

Ha-tya-ton-ncnt-ha 

Te-ha-tah-on-tcn-yonk 

Ha-nca-tok-hae-yca 

Ho-\vas-ha-tah-koo 

Tah-too-ta-hoo 

llo-nc-sa-ha 


SENECA 

Da-ga-e-o-ga 

Ha-yo-went-ha 

Sa-de-kei-\va-deh 

So-a-e-wa-ah 

Da-yo-ho-go 

O-a-a-go-wa 

Da-an-no-ga-e-neh 

Has-da-weh-se-ont-ha 

Sa-da-ga-e-\va-deh 

Ho-das-ha-teh 

Ga-no-g\veh-yo-do 

Da-yo-ha-g\ven-da 

So-no-sase 

To-no-a-ga-o 

Ha-de-a-dun-nciit-ha 

Da-wa-da-o-da-yo 

Ga-ne-a-diis-ha-yoh 

Ho-wus-ha-da-o 

To-do-da-ho 

To-ncs-sa-ah 


390 


NEW  YORK  STATE  MUSEUM 


MOHAWK 

21  De-hat-kah-thos 

22  Ska-nya-da-ji-wak 

23  A-\ve-ken-yat 

24  De-ha-yat-kwa-yen 

25  Ho-non-wi-reh-tonh 

26  Ka-wen-nen-se-ron-ton 

27  Ha-rir-ronh 

28  Hoh-yunh-nyen-nih 

29  Sho-da-kwa-ra-shonh 

30  Sha-ko-ken-heh 

31  Seh-ha-\vih 

32  Ska-naa-wah-tih 


De-ka-ea-yonk 
Tsi-non-da-wer-honh 
Ka-da-kwa-ra-son 
Sho-yon-wese 
Wa-tva-se-ronh-neh 


38  De-yoh-ron-yon-koh 

39  De-yot-ho-reh-gvvenh 

40  Da-wen-het-hon 

41  Wa-don-da-her-hah 

42  Des-ka-eh 

43  Ska-nya-da-ri-yo 

44  Sha-de-ka-ron-yes 

45  Sha-ken-jo-wa-neh 

46  Ka-no-ka-reh 

47  Des-ha-ye-nah 

48  Sho-tye-na-wat 

49  Ka-non-ke-rih-da-wih 

50  De-yoh-iiin-lio-ka-ra-wehm 


ONONDAGA 

Te-hat-kah-tons 

0-ya-ta-je-wak 

Ah-we-ke-yat 

Te-hah-yut-k\va-ye 

Ho-no-weeh-to 

Ga-wen-ne-sen-ton 

Ha-he-ho 

Ho-neo-nea-ne 

Sha-de-gwa-se 

Sah-ko-ke-he 

Hoo-sah-ha-hon 

Ska-nah-wah-ti 

Te-ka-ha-hoonk 

Ta-ge-non-tah-we-yu 

Ka-ta-kwa-je 

So-yone-wes 

Ha-ta-as-yon-e 

To-wen-yon-go 

Jote-to-wa-ko 

Ta-hah-wet-ho 

Too-tah-he-ho 

Des-kah-he 

Kan-ya-tai-yo 

Sat-ta-kaa-yes 

Sa-ken-jo-nah 

Ga-noon-gai-e 

Nis-hi-nea-nent-hah 

Sa-tea-na-wat 

Kah-none-ge-eh-tah-we 

Ta-ho-ne-ho-gah-wen 


SENECA 

Da-at-ga-dose 

Ga-nea-da- j  e- wake 

Ah-wa-ga-yat 

Da-a-yat-gwa-e 

Ho-no-we-na-to 

Ga-wa-na-san-do 

Ha-e-ho 

Ho-yo-ne-a-ne 

Sa-da-qiia-seh 

Sa-go-ga-ha 

Ho-sa-ha-ho 

Ska-no-wun-de 

Da-ga-a-yo 

Da- j  e-no-da- weh-o 

Ga-da-gwa-sa 

So-yo-wase 

Ha-de-as-yo-no 

Da-yo-o-yo-go 

Jote-ho-weh-ko 

De-a-wate-lio 

To-da-e-ho 

Des-ga-heh 

Ga-ne-o-di-\'o 

Sa-da-ga-o-yase 

Sa-geh-jo-wa 

Ga-no-gi-e 

Nis-ha-ne-a-nent 

Sa-de-a-no-wus 

Ga-no-go-e-da-we 

Do-ne-ho-ga-we 


To  the  above  may  be  added  the  official  roll  kept  in  the  council 
house  at  Ohsweken  on  the  Grand  River  Reservation,  as  ])ublished 
by  Mr  Chadwick.  In  this  some  titles  have  become  extinct  in 
Canada,  and  part  of  these  are  temporarily  filled  by  pine  tree  chiefs. 
The  13  Tuscarora  chiefs  are  also  added,  thouj^h  there  are  but  four 
of  these  in  Canada. 


MOn  AWKS 


1  Tehkarihokcn 

2  Ayonwatha 

3  Sadckariw.'uk'li 


4  Sahrehowaneh 

5  Deyonhcligwch 

6  Orcnrchgowab 


7  Dehliehnagareneh 

8  Rastawehserondali 

9  Sosskoliarowanch 


10  Odatschedch 

1 1  Kanr)ngvvc\  on(l()li 

12  I  )i'liy'iiililiag\vt'(k-li 


ONEinAS 

13  Slinnonlisesc 

14  Dwcnaolikonlia 

15  At\a(loncntlia 


16  Dewatalionhtcnyonk 
T  7  K  a  n  i  \'  a  t  a  sli  a  yon  k 
18  Owatsliadcliiia 


ro  Dalhodahonh 

20  r)lmiu-hsalilK-n 

21  Dclili.'itkatons 

22  I  lonvadagewak 

23  A  w ckcnyack' 


ononi).\(;as 

24  Dchhaliyatgwaeli 

25  Monotnveyclide 

26  Knli wanc'hselidonli 

27  llalielionk 

28  I  loyoiihnyanch 


29  Soh(k'li(|ua,scnh 

30  Sakokelihch 

31  Rascrhaghrbonk 

32  Skanawadeh 


COUNCILS  AND  CEREMONIES  OF  ADOPTION  OF  NEW  YORK  INDIANS  39I 


CAYUGAS 


33  Dehkaehyonh 

34  Kajinondawehhon 

35  Katawarasonh 

36  Shoyonwese 


37  Now  held  by  a  Waka-  39  Dehyondhowehgo 

nehdodeh    or    pine  40  Dyonwatehon 

tree  chief  41  Atontaraheha 

38  Dyonyonhgo  42  Deskaheh 


SENEGAS 


43  Skanyadahehyoh 

44  Sadehkaonhyeas 

45  Skakenjowane 


46  Kanohkye 

47  Nisharyenen 

48  Satyenawat 


49  Kanonkeedawe 

50  Deyonnehohkaweh 


TUSGARORAS 


Sagwarithra 

Nehawenaha 

Tyogwawakeii 

Nakayendenh 

Dehgwadehha 


Nehchanenagon 

Nayonkawehha 

Nayonchakden 

Karihdawagen 

Thanadakgwa 


Karinyenta 

Nehnokaweh 

Nehkahehwathea 


NANTICOKES 


Sakokaryes 


Rarihwetyeha 


These  have  become  official  titles,  and  some  frequently  appear  in 
Indian  history  for  nearly  three  centuries  past,  but  do  not  always 
represent  the  clans  to  which  they  once  belonged,  nor  is  their  mean- 
ing always  clear,  though  most  are  well  ascertained.  These  will  be 
given  by  numbers  and  varying  interpretations  noted. 

I  Tzvo  voices,  but  Morgan  makes  it  neutral,  or  the  shield.  2  In 
Morgan,  the  man  who  combs.  Hale  interpreted  it  as  one  who 
seeks  the  zmmpiim  belt.  From  Rev.  Albert  Cusick,  the  writer  had 
the  meaning  of  one  who  looks  for  his  mind,  zvhich  he  has  lost  but 
know's  zirhere  to  find,  Hiawatha's  plans  being  thought  visionary  by 
his  people.  3  Two  stories  in  one,  or  the  same  story  from  tzi'o  per- 
sons. Hale  interprets  it  as  tzi'o  equal  statements  or  other  equal 
things,  and  Morgan  as  endless.  4  He  is  a  high  tree  zcith  large 
branches.  Morgan  interprets  it  as  small  speech.  5  Double  life,  or 
that  zvhich  zve  liz'C  on.  Morgan  renders  it  at  the  forks,  a  natural 
result  of  his  spelling.  6  Large  Hozver.  In  Morgan,  at  the  great 
river.  7  Going  unth  tzco  horns,  or  tzvo  horns  lying  dozvn.  Morgan 
has  dragging  his  horns.  8  He  puts  on  or  holds  the  rattles.  Mor- 
gan has  it  hanging  up  rattles.  9  lie  is  a  great  drift  of  :v()()d  : 
according  to  Morgan,  ez'cn  tempered. 

These  were  the  nine  Mc^havvk  councilors,  Dekanawidah  not  being 
reckoned,  lioth  he  and  Hiawatha  arc  said  to  have  been  ( )n()ndag.i.s 
adopted  by  the  Mohawks. 


392 


NEW  YORK  STATE  MUSEUM 


The  nine  Oneida  councilors  come  next  on  the  Hst.  lo  Bearing  a 
quiver.  Morgan  has  it  hearing  a  burden,  ii  Setting  up  ears  of 
corn  in  a  rozv.  In  Morgan  it  is  a  man  covered  with  cat-tail  dozvn. 
12  Open  voice,  bnt  with  some  dif¥erence  of  interpretation.  In 
Morgan  it  is  an  opening  through  the  7i'Oods.  13  His  long  house. 
In  Morgan  a  long  string.  14  Two  branches,  probably  of  water,  but 
Morgan  has  it  a  man  zvith  a  headache.  15  He  swallows  his  ozvn 
body.  Hale  makes  it  he  loivers  or  slides  hiiitself  down,  and  Morgan 
agrees  with  the  first  definition.  16  Tzvo  hanging-  ears.  Morgan 
defines  it  place  of  the  echo,  ly  Throat  lying  down,  or  easv  throat. 
In  IMorgan  a  zvar  club  on  the  ground.  18  They  disinter  him,  but 
Hale  interprets  it  as  he  is  buried,  and  Morgan  as  a  man  steaming 
himself. 

There  are  14  Onondaga  councilors.  19  All  agree  that  this  is 
enJangled,  alluding  to  his  snaky  headdress.  20  Doubtfully  thought 
to  mean  the  best  soil  'uppermost.  21  Looking  all  over,  or  on  the 
zvatch.  22  Bitter  in  the  throat.  Bitter  body  in  Morgan.  23  End 
of  the  zvater,  or  end  of  his  journey.  24  Red  on  the  zving.  25  He 
has  disappeared  or  sunk  out  of  sight.  When  keeper  of  the  w^ampum 
he  is  called  Hochustanona.  26  Her  voice  is  scattered  or  suspended. 
27  Spilling  nozv  and  tlien.  28  Something  zuas  made  for  him,  or 
laid  dozvn  before  him.  29  He  is  bruised.  30  He  sazu  them  or  may 
see  them.  In  Morgan  having  a  glimpse.  31  Wearing  a  knife  or 
hatchet  in  his  belt.  Large  mouth  in  Morgan.  32  Over  the  waters. 
In  Morgan,  over  the  creek. 

The  next  10  councilors  are  Cayugas.  33  He  looks  both  zvays, 
as  a  scout,  but  Morgan  makes  this  spy  a  man  frightened.  34  Com- 
ing on  its  knees.  35  It  zvas  bruised.  36  He  has  a  long  wampum 
belt.  37  He  puts  one  on  another,  or  piles  them  on.  38  h  touches 
the  sky.  39  Cold  on  both  sides.  In  Morgan  very  cold.  40  Mossy 
place.    41  Crozvding  himself  in.    42  Resting  on  it. 

There  are  eight  Seneca  councilors.  43  Handsome  /a^^?/ probably 
great  lake  at  first.  The  prophet  of  the  new  religion  bore  this  name. 
44  Skies  of  equal  length.  In  Morgan,  level  heavens.  45  Large 
forehead.  46  Threatened.  47  The  day  fell  down.  Falling  day  in 
Morgan.  48  He  holds  on  to  it.  Assistant  in  Morgan.  49  They 
burned  their  hair,  or  hair  burned  off.    50  Open  door. 


COUNCILS  AND  CEREMONIES  OF  ADOPTION  OF  NEW  YORK  INDIANS  393 

]\Ir  ^Morgan  did  not  give  the  meaning  of  all  and  adds  to  these 
chiefs  two  great  Seneca  war  chiefs,  as  military  leaders  of  the  whole 
confederacy.  This  hardly  agrees  with  history  or  positive  Iroquois 
statements.  So  shrewd  a  people  would  hardly  have  confined  this 
office  to  one  nation  or  clan,  but  he  says  that  Ta-wan-nc-ars,  needle 
breaker,  of  the  Seneca  WoU  clan,  and  So-no-so-wa,  great  oyster 
shell,  of  the  Turtle  tribe,  had  such  offices  by  hereditary  right.  On 
the  other  hand  David  Cusick  said  that  the  laws  of  the  confederacy 
provided  that  the  Mohawks  should  furnish  "  a  great  war  chief  of 
the  Five  Nations."  An  Onondaga  was  chosen  to  lead  the  Iroquois 
against  the  Eries. 

As  now  conducted  a  condolence  lasts  several  hours,  and  those  who 
attend  are  quite  ready  for  the  bountiful  feast  which  follows,  while 
the  young  people  find  as  much  pleasure  in  the  evening  dances. 

Early  writers  do  not  describe  the  condolence  fully,  though  some 
features  of  it  often  appear,  and  some  belonged  to  all  formal  occa- 
sions. The  forest  paths  were  symbolically  cleared,  thorns  were 
taken  out  of  the  feet,  tears  were  wiped  away,  the  throat  and  ears 
were  cleansed  that  all  might  speak  and  hear,  the  heart  was  restored 
to  its  right  place,  and  clouds  were  removed  from  the  sun  in  the  sky. 
Blood  was  washed  from  the  seat,  if  any  one  had  died,  graves  were 
leveled  or  covered,  the  bones  of  the  slain  were  gathered  and  hidden 
under  the  roots  of  some  great  tree,  temporarily  swayed  from  its 
place.  It  sprang  back  and  they  were  seen  no  more.  The  special 
song,  which  has  been  given  in  full,  is  more  particularly  mentioned 
in  Sir  William  Johnson's  account  of  his  coming  to  Onondaga,  June 
18,  1756,  to  condole  the  death  of  Kaughswughtioony : 

About  an  English  mile  on  this  side  of  the  Castle,  3  Cayougas  met 
him,  and  a  halt  was  made  of  two  hours,  to  settle  the  formalities  of 
the  condolence,  agreeable  to  the  ancient  Custom  of  the  6  Nations. 
Then  Sir  William  marched  on  at  the  Head  of  the  Sachems  singing 
the  condoling  song  which  contains  the  names,  laws  and  Customs  of 
their  renowned  ancestors,  and  praying  to  god  that  their  deceased 
Brother  might  be  blessed  with  happiness  in  his  other  state,  this 
Ceremony  was  performed  by  Abraham  the  chief  Mohawk  Sachem, 
Tesanunda,  and  Canaghquayeson  chief  Sachems  of  Oneida.  When 
they  became  within  sight  of  the  Castle  the  Head  Sachems  and  War- 
riors met  Sir  William,  where  he  was  stopped  they  having  placed 
themselves  in  a  Half  Moon  across  the  Road  sitting  in  profound 
silence,  there  a  Halt  was  made  about  an  hour  during  which  time 


394 


NEW  YORK  STATE  MUSEUM 


the  aforesaid  Sachems  sung  the  condohng  song:  This  being  over 
Rozinoghyata,  with  several  other  councillors  or  Sachems  rose  up, 
and  shook  hands  with  Sir  William  and  bid  him  and  his  company. 
Wellcome  to  their  Town  or  Castle.  Then  Sir  William  marched  on 
at  the  Head  of  the  Warriors  the  Sachems  falling  into  the  Rear, 
and  continued  singing  their  condoling  song.    O'Callagliau,  7:133 

Conrad  Weiser  mentioned  something  of  the  kind  at  an  ordinary 
council  at  Onondaga,  when  the  formation  of  the  union  was  recalled, 
and  the  names  of  the  first  chiefs  repeated.  This  will  be  quoted 
later,  and  occurred  July  30,  1743. 

Before  Weiser  reached  Onondaga  in  1750,  Canassatego^had  died, 
and  at  first  it  was  thought  no  council  could  be  held,  but  as  he  had 
come  a  long  way  the  chiefs  reconsidered  the  matter,  and  sent  word 
that  they  would  meet  him.    He  said,  on  this  point : 

It  is  to  be  known  that  the  Six  Nations  don't  meet  in  Council 
when  they  are  in  mourning  till  some  of  their  Friends  or  Neighbours 
wipe  off  their  Tears  and  comfort  their  Heart ;  it  is  a  certain  cere- 
mony, and  if  they  appear  in  Council  without  that  Ceremony  being 
performed,  the  dead  Person  was  of  no  Credit  or  Esteem  and  it  is  a 
certam  affront  to  the  deceased  Friends,  if  he  has  any.  Hazard, 
5  '474 

On  this  occasion  some  Onondaga  chiefs  met  hmi  on  the  way,  and 
*'one,"  said  Weiser,  "  began  to  sing  a  Lamentation  Song,  just  when 
we  set  out,  to  signify  to  me  in  an  allegorical  way,  that  the  Town  I 
was  going  to  was  no  more  inhabited  by  such  good  Friends  as  for- 
merly, and  now  more  especially  since  the  Word  died,  meaning 
Canassatego,  the  evil  Spirits  would  reign  and  bring  forth  Thorns 
and  Briars  out  of  the  Earth.'' 

Canassatego's  name  meant  Upsetting  a  house  placed  in  order,  but 
he  had  long  been  their  speaker  or  Word,  and  this  expression  was 
used  instead  of  his  name,  from  a  curious  Iroquois  custom  of  which 
Weiser  took  note.  Reference  was  made  in  the  council  to  "  the 
Death  of  that  great  ]\Ian  our  ^^'ord,  who  died  but  the  other  day  (a 
dead  man's  name  must  not  be  mentioned  among  the  People.)" 
Hazard,  5 :  476.  This  must  have  been  awkward  at  times,  when  sev- 
eral were  condoled.  In  July  1751,  Weiser  met  the  Indians  at 
Albany,  and  employed  Canaghquieson  to  perform  all  necessary  cere- 
monies for  him,  he  being  an  expert  in  such  matters : 

After  most  of  the  Indians  met,  Canachquaieson  stood  up  and 
begged  me  to  walk  up  and  down  the  Floor  and  to  sing  Lamentation 
Songs  in  very  melancholy  Time,  which  he  continued  till  all  were 


COUNCILS  AND  CEREMONIES  OF  ADOPTION  OF  NEW  YORK  INDIANS  395 


met  and  some  time  after  in  the  Song  mention  was  made  of  the  Per- 
son or  Persons  for  which  he  mourned,  and  their  virtue  praised. 
Hazard,  5  :54i 

In  Morgan's  Ancient  Society  are  what  seem  ideal  accounts  of 
various  councils.  He  describes  the  mourning  council  as  commonly 
lasting  five  days,  though  everything  is  now  done  in  one,  as  it  seems 
to  have  been  in  the  ^lohawk  mourning  of  1670.  In  his  scheme  the 
dead  chief  was  lamented  at  sunrise,  and  the  sachems  of  the  afflicted 
nation  marched  out  with  their  people  to  formally  receive  the  visitors 
who  were  waiting  outside  the  town.  In  all  accounts  extant,  they 
wait  outside  for  the  visitors,  at  the  fire  at  the  wood's  edge,  of  which 
he  speaks.  In  all  cases  the  visitors  were  greeted  and  a  procession 
was  formed.  The  lament  and  responses  were  chanted  on  the  way  to 
the  council  fire,  as  a  tribute  of  respect  to  the  dead.  The  opening 
of  the  council  was  the  business  of  the  first  day. 

On  the  second  the  installation  ceremonies  commenced,  usually 
lasting  into  the  fourth.  The  sachems  were  seated  in  two  divisions, 
as  in  a  civil  council,  the  younger  brothers  acting  for  the  elder  when 
these  were  bereaved.  A  chief  raised  for  the  elder  nations  was  in- 
stalled as  a  father  ;  if  of  the  younger  as  a  son.  The  wampum  belts 
[strings?]  were  produced  and  explained,  one  at  a  time,  by  a  chief 
who  passed  to  and  fro  between  the  lines,  reading  from  these.  These 
proceedings  took  up  the  morning  of  each  day,  and  games  and  amuse- 
ments filled  the  rest.  To  show  that  this  account  is  ideal,  it  is  only 
necessary  to  quote  ^Ir  Morgan's  account  of  the  council  he  attended 
at  Tonawanda,  October  1847.  Most  of  the  delegates  had  arrived 
on  ^Monday,  but  he  said  the  council  had  been  postponed  to  Wednes- 
day, and  was  followed  by  a  religious  council  on  Thursday.    He  said : 

About  midday  on  Wednesday,  the  council  commenced.  The 
ceremonies  with  which  it  was  opened  and  conducted  were  certainly 
unique  —  almost  indescribable;  and  as  its  proceedings  were  in  the 
Seneca  tongue,  they  vrere  in  a  great  measure  unintelligible,  and  in 
fact  profoundly  mysterious  to  the  palefaces.  One  of  the  chief  ob- 
jects for  which  the  council  had  been  convoked,  as  has  been  hereto- 
fore editorially  stated  in  the  American,  was  to  fill  two  vacancies  in 
the  sachemships  of  the  Senecas,  which  had  been  made  by  the  death 
of  the  former  incumbents ;  and  preceding  the  installation  of  the 
candidates  for  the  succession,  there  was  a  general  and  dolorous 
lament  for  the  deceased  sachems,  the  utterance  of  which,  together 
with  the  repetition  of  the  laws  of  the  confederacy  —  the  installation 


i 


NEW  YORK  STATE  MUSEUM 


of  the  new  sachems  —  the  impeachment  and  deposition  of  three  nn 
faithful  sachems  —  the  elevation  of  others  in  their  stead,  and  th^ 
performance  of  the  various  ceremonies  attendant  upon  these  pro 
ceedings,  consumed  the  principal  part  of  the  afternoon.  At  th 
setting  of  the  sun,  a  bountiful  repast,  consisting  of  an  innumerabl 
number  of  rather  formidable  looking  chunks  of  boiled  fresh  beei 
and  an  abundance  of  bread  and  succotash,  was  brought  into  th 
council  house.  The  manner  of  saying  grace  on  this  occasion  wa 
indeed  peculiar.  A  kettle  being  brought,  hot  and  smoking  fron 
the  fire,  and  placed  in  the  center  of  the  council  house,  there  pro 
ceeded  from  a  single  person,  in  a  high  shrill  key,  a  prolonged  an( 
monotonous  sound,  resembling  that  of  the  syllable  wah  or  yah 
This  was  immediately  followed  by  a  response  from  the  whole  mul 
titude,  uttering  in  a  low  and  profoundly  guttural  but  protractec 
tone,  the  syllable  zvhe  or  szve,  and  this  concluded  grace.  Schoolcraft 
p.  228 

There  is  no  mourning  council  on  record  half  as  long  as  tha 
imagined  by  Air  Morgan,  and  his  account  of  the  one  in  1847  woulc 
suffice  for  the  one  attended  by  the  writer  in  1903.  Indeed  in  earl3 
days  the  installation  of  a  chief  seems  to  have  been  a  very  brief  an( 
simple  ceremony,  not  necessarily  connected  with  the  mourning 
council.  Certain  usages  had  been  linked  with  the  latter,  as  whei 
some  Cayugas  said,  in  1697 :  "  You  know  our  custom  is  to  con 
dole  the  dead  by  wampum."  Then  they  began  to  look  for  the  ap 
proval  of  the  French  and  English  colonists.  Two  Onondagi 
sachems  had  died  without  the  customary  notice  of  death  to  th( 
English,  and  at  a  council  in  1698  the  speaker  said: 

That  before  the  approvement  of  this  government  they  could  no 
would  not  choose  any  other  in  their  room,  they  had  already  ac 
quainted  the  other  nations.  The  Lieut.  Gov.  according  to  the  usua 
ceremonies  gave  a  bunch  of  wampum,  condoling  the  sachems'  loss 
and  approving  wdiat  choice  they  should  make  among  themselves. 

In  June,  1701,  the  Onondagas  informed  the  French  and  Englisl 
that  they  had  lost  one  of  their  chief  captains,  and  appointed  anothe 
wdth  the  same  name,  giving  each  of  the  other  nations  a  bunch  o 
wampum.  The  Cayugas  made  a  similar  announcement  witl 
bunches  of  w^ampum.  At  a  council  in  1737,  those  present  wishec 
the  business  deferred  for  a  short  time,  because  they  would  this  dai 
condole  the  death  of  the  two  sachems  who  lately  died,  according  t( 
the  ancient  custom  of  their  ancestors,  and  until  that  was  done  the3 
were  like  children  under  age,  who  can  not  act  in  public  affairs." 


COUNCILS  AND  CEREMONIES  OF  ADOPTION  OF  NEW  YORK  IXDIAXS  397 


At  an  ordinary  conncil  in  1755,  the  chief  Oneida  sachem  ])resented 
a  boy  before  the  other  nations  present,  raising  him  up  as  a  sachem 
in  place  of  Connochquisie,  who  was  dead,  giving-  him  the  same  name. 
He  did  the  same  in  an  address  to  Johnson,  with  a  string  of  wam- 
pum. Later  in  this  council  the  Oneidas  and  Tuscaroras  presented 
two  young  men  to  be  made  sachems,  and  "  desired  that  they  might 
be  accepted  as  such,  and  that  the  Col.  would  distinguish  them  with 
the  usual  clothing  as  such."  There  seems  to  have  been  no  elabo- 
rate ceremonial  at  the  time,  but  this  might  have  followed  among 
themselves.  There  were  some  significant  utterances  at  this  council, 
pointing  to  a  natural  variation  in  ceremonies.  The  speaker  said  to 
Johnson : 

If  we  are  deficient  in  any  manner  of  form,  or  should  forget  to 
answer  in  a  particular  manner  any  part  of  your  speech,  we  hope 
you  will  excuse  us.  We  only  depend  upon  our  memories,  and  can 
not  have  recourse,  as  you  may,  to  any  written  records  .  .  .  We  are 
much  obliged  to  you  for  renewing  our  ancient  forms.  You  have 
records  of  these  things,  and  we  thank  you  for  putting  us  in  mind  of 
them. 

About  this  time  notice  was  taken  of  the  division  into  elder  and 
younger  brothers  in  mourning  ceremonies,  but  this  presence  did 
not  seem  essential  in  the  raising  of  chiefs.  In  February  1756,  the 
Oneidas  said  that  at  Canajoharie  they  had  "  lost  two  great  men  in 
whose  stead  or  room  we  have  been  appointing  others.  Our 
brethern  of  the  other  nations  have  passed  by  and  neglected  this, 
which  we  think  wrong."  In  that  year  Johnson  himself  raised  a 
sachem  for  the  Canajoharie  Alohawks,  saying: 

As  a  proof  of  my  regard  for  your  choice  I  now,  in  the  presence 
of  your  whole  castle,  invest  him  with  all  the  powers  of  a  sachem, 
and  put  on  him  those  necessary  marks  of  distinction  which  I  wish 
him  long  life  to  wear. 

A  few  years  later  the  mourning  for  dead  chiefs  and  the  raising  of 
the  new  are  more  directly  connected.  The  pleasure  which  the  Iro- 
quois had  in  the  share  the  French  took  in  raising  their  chiefs  led 
Johnson  to  take  part  also,  and  he  seems  to  have  aided  in  adding  to 
the  earlier  ceremonies  and  making  them  more  effective.  The  fore- 
going notes  will  be  found  in  Xczc  York  Colonial  Docioiicuts. 


398 


NEW  YORK  STATE  MUSEUM 


Iroquois  ceremonial  manuscripts 

The  Iroquois  Book  of  Rites  contains  an  interesting  account  of 
the  finding  of  the  manuscript  of  the  condoling  songs  by  Horatio 
Hale,  its  learned  author.  He  had  heard  of  a  book  used  in  con- 
nection witli  the  mourn^'ng  councils,  and  in  1879  two  copies  were 
brought  to  him  by  two  principal  chiefs  of  the  Iroquois  in  Canada. 
Other  books  had  been  printed  for  the  Mohawks  early  in  the  i8th 
century,  and  many  could  read  and  write  very  well.  They  sup- 
posed that  the  songs  and  speeches  used  in  the  condolence  w^ere 
written  down  in  New  York  by  a  Mohawk  chief  who  was  a  friend 
of  Brant,  and  were  thus  faithfully  preserved.  Chief  John  "  Smoke  " 
Johnson,  from  whom  Hale  had  his  first  copy,  made  it  in  183,2  at 
the  request  of  an  old  chief.  The  latter  had  the  original  and  feared 
it  might  be  lost,  as  indeed  soon  happened  in  a  fire. 

Chief  John  Buck,  the  Onondaga  wampum  keeper,  had  the  other. 
In  this  the  syllables  were  separated,  and  the  proper  names  had 
Onondaga  forms.    Mr  Hale  said : 

The  copy  was  evidently  not  made  from  that  of  Chief  Johnson,  as 
it  supplies  some  omissions  in  that  copy.  On  the  other  hand,  it 
omits  some  matters,  and,  in  particular,  nearly  all  the  adjurations 
and  descriptive  epithets  which  form  the  closing  litany  accompanying 
the  list  of  hereditary  councilors.  The  copy  appears,  from  a  memo- 
randuni  writt^  in  it,  to  have  been  made  by  one  John  Green  who,  it 
seems,  was  formerly  a  pupil  of  the  Mohawk  Institute  at  Brantford. 
It  bears  the  date  of  November,  1874.    Hale,  p.  43 

The  translation  was  made  by  Chief  J.  S.  Johnson  and  his  son, 
and  revised  by  the  Rev.  Isaac  Bearfoot.  This  does  not  include 
what  Mr  Hale  called  The  Book  of  the  Younger  Nations,  informa- 
tion of  which  he  obtained  at  Onondaga,  N.  Y.  in  1875.  At  that 
time  he  had  a  list  of  the  principal  chiefs  in  the  Onondaga  dialect 
from  Daniel^La  Fort,  and  also  a  copy  of  the  condoling  song  in  the 
same  language.  La  Fort  read  from  a  small  book  what  ^Ir  Hale 
thought  were  personal  notes,  but  which  afterward  seemed  to 
him  of  more  value.  To  make  sure,  he  went  to  the  Onondaga 
Reservation  again  in  1880,  and  found  that  this  was  a  valuable 
addition  to  the  Mohawk  book.  La  Fort  had  copied  this  from  his 
father's  manuscript,  which  was  peculiar  in  spelling,  but  John  Buck 
said  the  speeches  are  precisely  like  those  used  in  Canada,  and  the 
writer  hiniself  has  heard  them  in  condolences  in  New  York.  La 


LOL  XCILS  AND  CEREMONIES  OF  ADOPTION  OF  NEW  YORK  INDIANS  399 

Fort  and  Albert  Cusick  translated  these  speeelies  for  Mr  I  Talc. 
The  latter  also  made  some  extracts  from  Onondaga  manuscripts 
relating  to  the  same  subject,  part  of  which  are  quoted  here. 

In  the  report  of  the  Bureau  of  Ethnology  on  linguistic  field  work 
for  1884-85,  are  notes  on  some  Mohawk  and  Onondaga  manuscripts 
copied  or  secured  by  Mrs  Erminnie  A.  Smith : 

The  Mohawk  manuscript  was  copied  about  the  year  1830  by  Chief 
John  *'  Smoke  "  Johnson  from  an  earlier  original  or  perhaps  copy. 
The  orthography  of  this  copy  is  qiiite  regular  and  is  that  of  the 
early  English  missionaries,  being  similar  in  many  respects  to  the 
well  known  Pickering  alphabet.  One  of  the  Onondaga  manuscripts 
was  found  in  the  possession  of  ^Ir  Daniel  La  Fort  and  the  other  in 
that  of  ]\Irs  John  A.  Jones,  both  of  the  Onondaga  Reserve,  New 
York.  These  two  copies  diflfer  from  each  other  in  orthography  and 
substance,  the  Jones  manuscript  being  probably  a  full  detail  of  a 
part  of  the  other. 

The  orthography  of  the  La  Fort  manuscript  is  very  irregular  and 
difficult  to  read,  but  that  of  the  Jones  manuscript  is  regular  and 
legible.  The  ]^Iohavvk  manuscript  contains  a  detailed  account  of 
the  rites  and  ceremonies,  speeches  and  songs,  of  the  condoling  and 
inducting  council  of  the  Iroquoian  League  in  the  form  in  which 
that  council  was  conducted  by  the  elder  brothers  or  members  of  the 
Onondagas.  ^Mohawk  and  Seneca  divisions  .  .  .  The  La  Fort  Onon- 
daga manuscript  comprises  a  similar  ritual  of  the  same  council  as 
carried  out  by  the  younger  brothers,  viz:  the  Cayuga,  Oneida  and 
Tuscarora  members  .  .  .  The  Jones  Onondaga  manuscript  is  the 
charge  of  the  principal  shaman  to  the  newly  elected  or  inducted 
chief  or  chiefs.    Bur.  of  Efli.    6:  xxxi 

The  latter  is  elsewhere  said  to  contain  "  a  number  of  questions 
put  to  the  candidate,  his  replies  to  the  same,  a  resume  of  duties  of 
the  new  chief  to  his  colleagues  and  to  his  people,  and  their  duty  to 
him.  It  contains,  also,  quotations  from  a  condoling  speech  by  a 
large  tree  man  (Oneida),  and  forms  of  repentance  of  wrong  deeds 
done  by  the  chiefs.  To  a  certain  extent  Oneida  idioms  occur  to  the 
exclusion  of  those  of  other  Indian  dialects."  Pilling,  p.  132.  It 
is  now  in  the  library  of  Wellesley  College. 

In  1902  the  writer  borrowed  a  fine  copy  of  the  Mohawk  condoling 
songs  from  Chief  Orris  Farmer  of  the  Onondaga  Reservation  in 
New  York.  It  had  been  written  very  distinctly  by  Chief  Kahyno- 
doe,  or  George  Key,  of  the  Grand  River  Reservation,  Canada. 
It  has  about  a  page  more  than  is  found  in  Hale's  version,  part  of 


400 


NEW  YORK  STATE  MUSEUM 


which  is  explanatory,  and  inchides  the  full  rendering  of  Haii,  not 
given  by  Hale.  The  words  are  divided  into  syllables  and  arbitrarily 
into  verses,  and  the  chiefs  are  numbered  in  order.  The  arrange- 
ment of  the  songs  is  different  from  his,  and  the  spelling  often 
varies,  but  the  material  differences  are  not  great. 

About  the  same  time  the  La  Fort  manuscript  was  placed  in  the 
writer's  hands  for  examination  and  copying.  One  date  on  this  was 
June  2,  1875,  but  a  heading  reads:  Six  Nation  Condolence  this 
Paper  Onondaga  Castle,  N.  Y.  1885.  There  were  slight  differ- 
ences between  this  and  Mr  Hale's  copy,  chiefly  in  the  vowels,  but 
with  occasional  omissions  of  words  or  letters.  None  of  these  were 
important.  With  the  aid  of  Rev.  Albert  Cusick  the  whole  was  re- 
vised with  improved  orthography.  A  list  of  chiefs,  was  appended 
to  this  copy,  but  not  the  song  in  which  they  are  included,  and  there 
are  a  few  other  notes.  One  Onondaga  story  is  that  the  principal 
songs  were  once  thought  to  be  lost,  but  luckily  an  old  woman  was 
found  who  remembered  them  well.  Better  care  was  taken  of  them 
afterward. 

Variations  in  the  songs 

In  a  long  ceremony  like  the  condolence,  it  may  be  expected  that 
the  speaker  or  singer  may  sometimes  change  the  order  or  words, 
and  this  happens  here.  IMarch  15,  1894,  Mr  H.  E.  Krehbiel  of 
New  York,  lectured  before  the  Woman's  University  Club  of  that 
city  on  Hiazvatha  and  the  Rites  of  the  Condoling  Council  of  the 
Iroquois,  and  this  led  to  some  correspondence  with  the  writer.  Mr 
Krehbiel  said : 

I  have  the  song  of  greeting  and  the  Litany,  and  also  other  por- 
tions which  I  wrote  out  from  the  singing  of  John  Buck.  Mr  Hale, 
to  whom  I  sent  the  music,  seemed  much  disturbed  by  my  informa- 
tion that  our  chant  was  extremely  fragmentary  compared  with  this 
book.  I  did  not  take  the  whole  of  the  Litany,  because  it  seemed 
to  be  repetition,  but  as  far  as  I  took  it  it  was  in  consonance  with  the 
text  as  printed  on  my  program. 

Mr  Hale  is  supported  by  many  copies,  and  carelessness  on  the 
singer's  part  will  account  for  discrepancies,  and  by  comparison  with 
the  version  given  here  it  will  be  seen  that  the  Haii  may  be  used 
indefinitely  and  at  the  pleasure  of  the  singer.  First  will  be  given 
the  song  called  "  Hail  "  as  sung  by  John  Buck,  and  no  one  will 


••  COUXCILS  AXD  CEREMONIES  OF  ADOPTION  OF  NEW  YDK  K  .  I  N  l       N  S  4OI 

doubt  that  it  was  faithfully  rendered  by  one  of  Mr  Krehbiers 
musical  ability.  The  translation  follows  the  original,  but  in  the 
former  Haii  will  be  but  partially  given: 

Kaycnna  yGiidoiii:^/is"'IIai!  Hai!  " 
Hai !  Hai !  Hai !  Khe-ya-da-wendh  des-ke-non  we-lon-ne  ! 

Hai,  hai,  hai,  hai,  hai ! 
Hai,  hai,  hai  I  Ka-}-on-ne-lenh  des-ke-non  we-lon-ne  ! 

Hai.  hai,  hai,  hai,  hai ! 
Hai,  hai,  hai !  ^^'a-kon-ne-de  des-ke-non  we-lon-ne  ! 

Hai,  hai,  hai,  hai,  hai  I 
Hai,  hai,  hai !  0-yen-kon-donh  des-ke-non  we-lon-ne  ! 
Hai,  hai,  hai  I  Ron-keg-so-tah  lo-ti-ri  wa-ne  ! 

Hai,  hai,  hai,  hai,  hai ! 
Ji-ya-thon-dek-ne  Ron-keg-so-tah  ji-ya-thon-dek  Ji-ya-thon-dek-ne  I 


The  Jivfini  called  Hail!  in  English 
Hail,  hail,  hail  I  I  come  again  to  greet  and  thank  the  kindred  ! 

"       "        I  come  again  to  greet  and  thank  the  League ! 

"       "        I  come  again  to  greet  and  thank  the  women ! 

"       "        I  come  again  to  greet  and  thank  the  warriors ! 
]\Iy  forefathers  —  what  they  established  — 
Hearken  to  them  —  my  forefathers. 


A  specimen  is  also  given  by  him  of  the  song  with  the  names, 
sometimes  called  the  Iroquois  Litany,  by  the  Lulians  the  Roll  CaU 
of  the  Chiefs: 

Hai,  hai,  hai,  hai !  Ji-ya-thon  de-yonk-ha. 
Hai,  hai  I  Ja-tag-wen-i-o-ton,  Hai,  hai ! 

Xe  De-ka-ri-ho-ken !  Llai,  hai,  hai,  hai,  hail 
Hai,  hai !  Ji-ya-thon  de-yonk-ha. 

Ja-tag-wen-i-o-ton,  Hai.  hai ! 
Xe  Ha-ycu-ne-wat-lia!  Hai,  hai,  hai.  hai,  h:ii,  hail 
Hai,  hai !  Ji-ya-thon-de-yonk-ha. 
Hai,  hai!  Ja-tag-wen-i-o-ton,  Llai,  hail 
Xe  Sha-te-ka-ri-ica-the !   Hai,  hai! 


402 


NEW  YORK  STATE  MUSEUM 


Neth-iio  na-sne  jo-en-sna;  Hai,  hai ! 
Ka-ris-wis-sa-nongh-we  ;  Hai,  hai ! 
Ka-ya-ne-renh-go-wa-ne  ;  Hai,  hai ! 
A\'a-ka-righ-\va-ka-yon-ha ;  Hai,  hai! 
Xe-his-ta-ha-\vis-ton  ;  Hai,  hai,  hai,  hados  ! 


Translation 

Hail,  hail,  hail,  hail'    Continue  thou  to  listen, 
"       Thou  who  wert  a  ruler, 
"        Dekarihoken ! 
"        Continue  thou  to  listen. 
Thou  who  wert  a  ruler, 
HuiTcatha! 
Continue  to  listen, 
"       Thou  who  wert  a  ruler, 

Shatckarh-athc !  Hail,  hail ' 
"       That  was  the  roll  of  you, 
You  who  were  joined  in  the  work. 
You  who  completed  the  work,  the  Great  League. 
Your  work  has  grown  old,  what  we  have  established 
You  have  taken  with  you  !  Alas  !  alas  I  alas  !  alas  ! 

The  dead  feast 

Preceding  the  greater  and  official  condolence  there  was  one  con- 
nected with  or  following  upon  burial.  The  dead  feast  of  the  Hu- 
rons  has  been  often  described  from  the  Relations,  but  had  no 
recorded  equivalent  in  New  York  though  this  singular  custom  was 
undoubtedly  found  in  the  western  part.  At  intervals  of  a  few 
years  several  towns  would  agree  on  a  common  feast  or  meeting  of 
this  kind.  When  the  time  came  all  the  bodies  of  the  dead  were 
brought  to  the  chosen  town,  borne  by  their  friends  in  long  proces- 
sions, while  the  cry  of  the  souls  was  heard  through  the  forests. 
The  corpse  of  yesterday  and  that  of  several,  years  standing  alike 
had  an  honorable  place.  Funeral  games  followed  until  the  final 
ceremony  came.  The  ghastly  loads  were  then  resumed  and  borne 
in  funeral  pomp  to  the  great  pit  where  all  were  interred.  Hundreds 
were  thus  placed  in  a  common  grave. 


COUNCILS  AND  CERKMONIKS  OF  ADOPTION  OF  NFW  YORK  INDIANS  403 

Interment  in  Xew  York  was  usually  of  a  simpler  character,  but 
it  was  understood  that  there  should  be  some  public  expression  of 
general  sympathy.  To  family  sorrow  was  added  a  kind  of  minor 
condolence  of  an  official  character.  The  Relation  of  1657  describes 
one  of  these  at  Onondaga : 

After  the  dead  man  is  buried,  and  his  tomb  is  heaped  up  with 
food  for  the  sustenance  of  his  soul,  and  a  kind  of  sacrifice  had  been 
made  by  burning  a  certain  quantity  of  corn,  the  ancients,  tlie  friend;-* 
and  relatives  of  the  deceased  are  invited  to  a  feast,  where  each 
brings  his  ])resents  to  console  those  most  afflicted.  It  is  thus  that 
they  did  in  the  presence  of  one  of  the  fathers  of  our  com[)any.  w  ho 
represented  at  one  of  the  ceremonies  the  person  of  Monsieur  the 
Governor.  An  Ancient  of  the  most  considerable,  proceeding  gravely, 
cried  in  a  lugubrious  tone:  Ai !  Ai!  Ai!  AgatoiidicJwn:  Alas! 
Alas !  Alas !  my  dear  relatives,  I  have  neither  spirit  nor  word  with 
which  to  console  you.  I  can  do  nothing  but  mingle  my  tears  with 
yours,  and  lament  the  severity  of  the  disease  which  treats  us  so  ill : 
Ai!  Ai!  Ai!  A<^atoiidichon !  I  am  yet  consoled  at  seeing  Onnontio 
and  the  rest  of  the  French  wee])  with  us ;  but  courage,  my  rela- 
tives !  let  us  not  sadden  longer  a  guest  so  honorable,  let  us  dry  the 
tears  of  Onnontio  by  drying  our  own  ;  here  is  a  present  which  will 
dry  the  source  of  them.  This  present,  which  he  made  at  the  same 
time,  was  a  beautiful  collar  of  wampum,  which  was  followed  l^y 
presents  and  condolences  from  all  the  others,  the  liberality  of  the 
women  being  no  less  than  that  of  the  men  on  this  occasion.  The 
ceremony  is  ended  by  a  feast,  from  which  they  take  the  best  morsels 
for  the  sick  people  of  distinction  in  the  town. 

While  the  greater  condolence  was  for  the  chiefs  and  interested  all 
the  nations,  the  minor  one  might  be  used  for  any  person  and  was 
of  a  more  local  nature.  In  the  same  year  the  Onondagas  expressed 
their  sympathy  for  the  French  in  turn  : 

They  have  always  since  rendered  the  same  offices  which  they  use 
toward  their  most  faithful  friends.  The  chiefs  among  them  having 
come  with  mournful  cries  to  console  us  for  the  death  of  two  of  our 
Frenchmen,  he  who  brought  the  presents  of  condolence,  addressing 
the  Father  Superior,  said  to  him:  The  Ancients  of  our  country, 
being  accustomed  to  dry  each  others  tears,  when  they  are  afflicted 
by  any  misfortune,  we  come.  Achiendase',  to  perform  for  you  this 
duty  of  friendship.  Wt  weep  with  thee  because  misfortune  can  not 
touch  thee  without  piercing  us  by  the  same  stroke  :  and  we  are 
unable,  without  extreme  sorrow,  to  see  thee  so  ill  used  in  our  hmd. 
after  having  left  thine  own  where  thou  wast  ])erfectly  at  thy  ease 
.  .  .  This  present  is  to  level  the  earth  in  which  I  have  put  tlieni, 


404 


NEW  YORK  STATE  MUSEUM 


and  this  other  to  erect  a  paHsade  around  their  tomb,  in  order  that 
the  beasts  and  birds  of  prey  may  not  disturb  their  repose  .  .  .  These 
were  the  appropriate  terms  of  the  speech  of  this  grave  barbarian, 
which  was  accompanied  by  eight  beautiful  presents  of  wampum, 
which  he  made  in  the  name  of  the  public.  Several  individuals  used 
the  same  civility  and  the  same  liberality,  which  we  have  acknow^- 
ledged  with  interest  on  all  occasions  that  we  could  find. 

In  later  days  it  was  customary  to  express  this  personal  sorrow 
at  some  convenient  meeting  of  a  general  nature,  and  sometimes 
after  an  interval  of  months  or  years.  Some  trace  of  it  yet  remains 
in  the  Iroquois  dead  feast  at  the  end  of  lo  days.  Long  mourning 
is  now  discountenanced,  being  a  cause  of  sorrow  to  the  dead.  In 
1657  there  was  mentioned  "  the  custom  that  the  relatives  and 
Ancients  have,  of  keeping  together  in  the  night  which  follows  the 
day  of  the  funeral,  in  order  to  relate  old  stories,"  but  such  features 
were  subject  to  frequent  change,  and  sometimes  were  of  a  local 
character.  There  are  appropriate  songs  and  games  to  be  used  be- 
tween the  death  and  burial,  but  these  are  features  of  feasts  and  not 
of  councils. 

Adoption 

Closely  related  to  the  condoling  council  was  the  ceremony  of 
adoption,  largely  practised  by  the  Iroquois  and  other  nations. 
Among  the  former  it  was  sometimes  a  wholesale  measure,  as  when 
after  a  successful  war  they  increased  their  fighting  force.  Often 
it  was  a  family  matter,  a  captive  being  given  to  replace  some  loss, 
but  leaving  the  family  to  dispose  of  the  prisoner  as  they  would. 
Then  it  became  an  honorary  distinction,  conferred  out  of  friend- 
ship and  originally  securing  privileges.  Retaining  this  feature  to 
some  extent  it  can  now  be  had  for  a  consideration.  When  Father 
Poncet  was  taken  by  the  ^^lohawks  in  1653  he  w^as  given  to  a  woman 
in  place  of  her  brother : 

So  soon  as  I  entered  her  cabin  she  began  to  sing  the  song  of  the 
dead,  in  which  she  was  joined  by  her  two  daughters.  I  was  stand- 
ing near  the  fire  during  these  mournful  dirges;  they  made  me  sit 
upon  a  sort  of  table  slightly  raised,  and  then  I  understood  I  was  in 
the  place  of  the  dead,  for  whom  these  women  renewed  the  last 
mourning,  to  bring  the  deceased  to  life  again  in  my  person,  accord-  , 
ing  to  their  customs. 


COUNCILS  AND  CliREMONIES  OF  ADOPTION  OF  XKW  VORFx  rXDIAXS  405 

This  was  of  a  personal  nature,  like  that  of  C(^l(len's  as  described 
by  him,  which  was  of  a  more  modern  type.    J  le  said  : 

It  is  customary  among  them  to  make  a  Compliment  of  Naturali- 
zation into  the  Five  Nations ;  and  considering  how  highly  they  value 
themselves  above  all  others,  this  must  be  no  small  Compliment.  This 
is  not  done  by  any  general  Act  of  the  Nation,  but  every  single  Per- 
son has  a  Right  to  it,  by  a  Kind  of  Adoption.  The  first  time  I  was 
among  the  ^Mohawks,  I  had  this  Compliment  from  one  of  their  old 
Sachems,  v.'hich  he  did,  by  giving  me  his  own  Name,  Cayendcrongue. 
He  had  been  a  notable  Warrior ;  and  he  told  me,  that  now  I  had  a 
Right  to  assume  to  myself  all  the  Acts  of  \'alour  he  had  performed, 
and  that  now  my  Name  would  echo  from  Hill  to  Hill  all  over  the 
Five  Nations.  As  for  my  Part,  I  thought  no  more  of  it  at  that 
Time,  than  as  an  Artifice  to  draw  a  Belly  full  of  strong  Liquor  from 
me,  for  himself  and  his  Companions ;  but  when  about  ten  or  twelve 
years  afterwards,  my  Business  led  me  again  among  them,  I  directed 
the  Interpreter  to  say  something  from  me  to  the  Sachems  ;  he  was 
for  some  Time  at  a  Loss  to  understand  their  Answer,  till  he  asked 
me  whether  I  had  any  Name  among  them :  I  then  found  that  I 
was  really  known  to  them  by  that  Name,  and  that  the  old  Sachem, 
from  the  Time  he  had  given  me  his  Name,  had  assumed  another 
to  himself.  I  was  adopted,  at  that  Time,  into  the  Tribe  of  the  Bear, 
and  for  that  reason,  I  often  afterwards  had  the  kind  Compliment  of 
Brother  Bear.    Coldcii,  i  :  xxviii 

The  adoption  of  Father  ^lilet  when  a  captive  will  be  recalled, 
which  resulted  in  his  being  an  Oneida  principal  chief,  and  the  adop- 
tion of  the  Joncaires  and  others  helped  the  French  greatlw  When 
Kirkland  first  visited  the  Senecas  in  1765,  he  said: 

Sir  William  likewise  told  me  that  if  I  was  cordially  received  by 
the  Senecas,  I  should,  in  a  week  or  two,  be  adopted  into  some  one 
of  their  principal  families,  and  that  I  must  pay  particular  attention 
to  my  new  relations,  and  that  it  would  give  me  the  liberty  of  apply- 
ing to  them  for  anything  I  w^anted.  Probably  I  might  receive  this 
adoption  into  the  head  sachem's  family.  It  is  usually  performed 
with  some  ceremony,  a  short  si>eech  being  made  on  the  occasion. 
Kctchum,  I  :2i4 

A  little  later  he  was  adopted  in  the  council  house,  "  the  mem- 
bers of  the  head  sachem's  family  being  present,  and  sitting  apart 
by  themselves."  ]\Ir  Kirkland  was  then  invited  there,  and  a  chief 
addressed  him  and  the  rest : 

I  am  appointed  to  say  to  you  and  our  young  white  brother,  that 
our  head  sachem  adopts  him  into  his  family.    I  le  will  he  a  father 


.\i-:w  YORK  statp:  museum 


to  him,  and  his  wife  will  he  a  niolhcr,  and  his  sons  and  daughters 
his  hrolhers  and  sisters.  The  head  sachem  then  arose  and  took  me 
by  the  hand,  and  called  me  liis  son,  and  led  me  to  his  family.  I 
thanked  Inm,  and  said  I  wished  the  Great  Spirit  might  make  me  a 
blessing  to  his  family.  1  then  shook  hands  with  his  wdfe  and  chil- 
dren, and  with  all  who  were  convened  on  the  occasion.  Lothrop, 
p.  167 

Gen.  Ely  S.  Parker,  the  Seneca  chief,  gave  an  account  of  the 
adoption  of  Lewis  H.  Morgan  and  two  others  in  1846  at  Tona- 
wanda.  They  applied  for  adoption  October  28,  and  their  request 
was  approved  next  day,  provided  they  gave  a  good  feast.  October 
31  the  ceremony  took  place,  the  candidates  being  seated  on  a  bench 
at  one  end  of  the  room.  Chief  Sty  or  Ho-cis-ta-hout,  Bill  in  his 
Mouth,  opened  the  council,  and  Jesse  Spring  or  Ha-sque-ta-he, 
Ax  ill  Hand,  stated  its  object.    Then  he  said  : 

They,  no  doubt,  knew  the  fact  that  when  any  one  chose  to  become 
a  member  of  our  nation,  on  their  making  an  application  to  some  of 
our  leading  and  wise  men,  and  providing  a  feast  to  bring  the  people 
together,  we  were  not  very  scrupulous  in  adopting.  This  adoption 
has  been  referred  to  the  chiefs,  and  they  assented  to  the  adoption. 
It  now  becomes  the  duty  of  the  tribes  to  which  they  respectively 
belong  to  come  forward  and  present  their  proper  names.  The 
people  will  know  into  which  tribe  they  are  adopted  by  observing 
who  leads  them  around  the  room.  The  managers  request  the  war- 
riors to  keep  perfect  order,  and  to  aid  in  .making  the  entertainments 
interesting.  The  first  dance  in  order  wdll  be  the  War  Dance,  and 
the  second  the  Grand  Religious  Dance,  as  the  proper  accompani- 
ments of  the  occasion  .  .  .  Air  L.  H.  Alorgan  w-as  then  called  upon 
to  rise  and  stand  by  the  side  of  Jesse  Spring,  who,  laying  his  hand 
upon  his  shoulder,  w-ith  sparkling  eye  and  loud  voice,  exclaimed 
that  this  our  first  brother  would  hereafter  be  known  by  the  name 
of  Ta-ya-dao-watk-kah.  ^Mr  C.  T.  Porter  was  then  called  upon  to 
pass  a  similar  ordeal,  and  he  unflinchingly  received  the  name  of 
Da-ya-a-weh.  Mr  Thomas  Darling  w^as  next  summoned,  and  upon 
him  was  conferred  the  euphonious  sobriquet  of  Gi-we-go. 

Hon.  George  S.  Conover  and  two  others  were  adopted  by  the 
Senecas  in  1885,  after  a  good  dinner  and  smoke.  Aloses  Lav  or 
Da-ya-to-koh,  the  head  chief  present,  aided  by  16  sachems,  con- 
ducted the  ceremonies  in  an  orchard,  where  the  council  was  ar- 
ranged on  logs  on  three  sides  of  a  long  rectangle,  one  end  being 
open.    The  order  was  announced  and  the  chiefs  and  sachems  were 


COUNCILS  AND  CEREMOXIKS  OF  ADOPTIOX  OF  NEW  YORK  INDIANS  407 

seated,  the  Turtle  clan  i)ein^  placed  on  the  head  lo^s.  On  the 
right  were  the  Wolf,  Bear  and  l)eaver  clans;  on  the  left  the  Snipe, 
Deer,  Heron  and  Hawk  tribes.  Music  and  a  prayer  followed,  after 
which  the  candidates  were  seated  in  chairs.  A  woman  placed  a 
string  of  brooches  around  Mr  F.  H.  Furniss's  neck,  instead  of  the 
wampum  which  was  always  used  in  raising  a  chief.  A  chief  then 
announced  the  Seneca  name  of  Mrs 'Harriet  Maxwell  Converse. 
Ga-ya-nes-ha-oh,  Keeper  of  the  Laz<*,  and  the  head  chief  advanced, 
led  her  to  the  Snipes,  giving  her  name  and  commending  her  to  their 
care.  Their  chief  received  and  introduced  her  to  the  others,  and  she 
shook  hands  with  all.  In  adopting  women,  the  war  song  is  not  sung 
as  when  men  are  received. 

Another  chief  led  Mr  l^'urniss  to  the  center,  giving  his  Seneca 
name,  To-an-do-ah,  0)ie  First  to  See,  afterward  leading  him  up  and 
down  while  he  chanted  the  war  song.  The  Indians  responded,  the 
women  keeping  time  by  clapping  hands.  He  was  then  led  to  his 
new  mother  in  the  Turtle  clan  and  kissed  her,  the  clan  welcoming 
him.  ]\Ir  Conover  was  made  a  Wolf  in  the  same  way,  having  the 
name  of  Hy-we-saws,  History  Investigator.  Strings  of  brooches 
were  given  to  all  the  candidates. 

These  are  fair  samples  of  the  more  ceremonious  modes  of  adop- 
tion now  practised.  As  it  is  a  personal  rather  than  national  right 
the  mode  is  often  much  simpler,  consisting  in  little  more  than  giving 
a  name.  A  familiar  instance  is  that  of  Bishop  Si)angenberg  and 
his  companions,  who  received  names,  June  lo,  1745,  while  on  their 
way  to  Onondaga.  It  was  informal  and  a  matter  of  conv.Miience, 
but  all  three  bore  these  names  as  long  as  they  lived.  The  journal 
says : 

Our  guides,  Shikellimy  and  his  son,  and  Andrew  Sattelilui,  saw 
fit  to  give  us  ^lagna  names,  as  they  said  ours  were  too  difficult  to 
pronounce.  Bro.  Spangenberg  they  named  T'gerhitonti.  [i.  e.  (7 
roiv  of  trees]  ;  John  Joseph,  Hajingonis  [i.  e.  one  who  ticists 
tobaeco]  ;  and  David  Zeisberger,  Ganousseracheri  |  i.  e.  on  the 
pinnpki)is\. 

A  little  more  formal  was  the  a(lo])tion  of  another  Moravian  at  a 
council  held  with  three  Seneca  chiefs  in  the  clergy  house  at  Phila- 
delphia, July  17.  1740.  The  council  had  assembled.  l)ishop  von 
Watteville  presiding;  other  Indians  were  in  the  city,  hut  at  this 
meetinfr  onlv  the  three  sons  of  Shikellimv  and  three  Senecas  were 
present. 


NEW  YORK  STATE  MUSEUM 


Atter  beings  seated  the  Indians  conferred  among-  themselves,  and 
remarked  that  it  \\as  not  well  that  liishop  von  Watteville  had  no 
Indian  name  by  which  he  would  be  known  among  them,  and  that  it 
was  their  wish  to  confer  one  on  him,  because  he  had  lived  among 
them,  and  had  come  over  the  "great  water"  to  visit  them.  Accord- 
ingly they  deliberated  a  long  time,  and  decided  to  name  him  Teca- 
rihondie,  which  signifies  one  who  brings  a  message  or  important 
news.  It  was  the  name  of  a  g^reat  Seneca  chief,  of  the  tribe  of  the 
Deer,  and  as  he  who  bore  it  is  dead,  his  name  will  be  thus  perpetu- 
ated. This  name  they  announced  to  their  white  brethren,  who  ac- 
knowledged it  with  pleasure,  and  gave  evidence  of  their  joy  that 
Tecarihondie  was  naturalized,  and  that  he  was  the  tenth  brother  who 
was  admitted  into  their  nation. 

In  his  life  of  Red  Jacket,  Col.  W.  L.  Stone  gave  a  curious  ac- 
count of  the  adoption  of  Thomas  ]\Iorris  at  Tioga  Point  in  1790. 
On  this  occasion  he  received  the  name  of  Otetiana,  ahcays  ready, 
which  had  been  Red  Jacket's.  This  was  done  when  the  full  1600 
"  Indians  present  at  the  treaty,  united  in  an  ofYering  to  the  moon, 
then  being  at  her  full.  The  ceremonies  were  performed  in  the 
evening.  It  was  a  clear  night,  and  the  moon  shone  with  uncom- 
mon brilliancy.  The  host  of  Indians,  and  their  neophyte,  were  all 
seated  upon  the  ground  in  an  extended  circle,  on  one  side  of  which 
a  large  fire  was  kept  burning*.  The  aged  Cayuga  chieftain,  Fish- 
carrier,  who  was  held  in  exalted  veneration  for  his  wisdom,  and 
who  had  been  greatly  distinguished  for  his  bravery  from  his  youth 
up,  officiated  as  the  high  priest  of  the  occasion  —  making  a  long 
speech  to  the  luminary,  occasionally  throwing  tobacco  into  the  fire 
as  incense.  On  the  conclusion  of  the  address,  the  whole  assembly 
prostrated  themselves  upon  the  bosom  of  their  parent  earth,  and  a 
grunting  sound  of  approbation  was  uttered  from  mouth  to  mouth 
around  the  entire  circle.''    Stone,  p.  42 

A  war  dance  followed  which  nearly  made  trouble,  but  the  account 
differs  widely  from  other  adoptions.  A  more  personal  act  was  that 
of  Red  Jacket  in  1821.  He  talked  with  the  Rev.  John  Brecken- 
ridge : 

At  the  close  of  the  conversation  he  proposed  to  give  me  a  name, 
that  henceforth  I  might  be  numbered  among  his  friends,  and  ad- 
mitted to  the  intercourse  and  regards  of  the  nation.  Supposing 
this  not  amiss,  I  consented.  But  before  he  proceeded  he  called  for 
some  whisky  .  .  .  After  some  time  a  small  portion  was  sent  to 
him  at  the  bottom  of  a  decanter.    He  looked  at  it, —  shook  it, —  and 


CpUNXILS  AND  CERIZMOXIES  OF  ADOPTION  OF  NEW  YORK  IXDIAXS  4O9 


with  a  sneer  said, —  "  Why  licrc  is  not  whisky  enough  for  a  name 
to  float  in.''  But  no  movement  being;  made  to  get  more,  he  drank 
it  off,  and  proceeded  with  a  sort  of  pagan  orgies,  to  give  me  a 
name.  It  seemed  a  semicivil,  semireHgious  ceremony.  lie  walked 
around  me  again  and  again,  muttering  sounds  which  the  interpreter 
did  not  venture  to  explain ;  and  laying  hand  on  me  pronounced  me 
"  Con-go-gu-wah,"  and  instantly,  with  great  apparent  delight,  took 
me  by  the  hand  as  a  brother.    Stone,  p.  348 

Schoolcraft  gave  the  Onondaga  account  of  early  adoption,  before 

it  had  become  a  mere  privilege  or  compliment,  but  was  a  part  of 

national  policy,  strengthening  rather  than  weakening  themsehes  by 

war : 

Their  plan  was  to  select  for  adoption  from  the  prisoners,  and  ca])- 
tives,  and  fragments  of  tribes  whom  they  conquered.  These  cap- 
tives were  equally  divided  among  each  of  the  tribes,  were  adopted 
and  incorporated  with  them,  and  ser^^ed  to  make  good  their  losses. 
They  used  the  term,  Jrc-haif-zcaf-sha,  in  relation  to  these  captives. 
This  term  means  a  body  cut  into  parts  and  scattered  around. 
Schoolcraft,  p.  29 

While  a  little  girl,  ^lary  Jemison  was  adopted  by  two  Seneca 

women  in  tlie  place  of  their  dead  brother.    The  song  she  heard  has 

quite  a  modern  sound,  but  follows  as  given  by  her  biographer. 

Several  women  stood  round,  and  one  mournfully  sang: 

Oh,  our  brother!  alas  I  he  is  dead  —  he  has  gone:  he  will  never 
return !  Friendless  he  died  on  the  field  of  the  slain,  where  his  bones 
are  yet  lying  unburied !  Oh,  who  will  not  mourn  his  sad  fate?  Xo 
tears  of  his  sisters  were  there  I  He  fell  in  his  prime,  when  his  arm 
was  most  needed  to  keep  us  from  danger  I  Alas  1  he  has  gone,  and 
left  us  in  sorrow,  his  loss  to  bewail!  Oh,  where  is  his  spirit?  His 
spirit  went  naked,  and  hungry  it  wanders,  and  thirsty  and  wounded 
it  groans  to  return  I  Oh.  helpless  and  wretched  our  brother  has 
gone !  Xo  blanket  nor  food  to  nourish  and  warm  him :  nor  candles 
to  light  him,  nor  weapons  of  war!  Oh,  none  of  these  comforts  had 
he !  But  well  we  remember  his  deeds !  The  deer  he  could  take  on 
the  chase !  The  panther  shrunk  back  at  the  sight  of  his  strength ! 
His  enemies  fell  at  his  feet!  He  was  brave  and  courageous  in  war! 
As  the  fawn  he  was  harmless :  his  friendship  was  ardent ;  his  temper 
was  gentle:  his  pity  was  great  I  Oh,  our  friend,  our  com]")anion.  is 
dead !  Our  brother,  our  brother !  alas,  he  is  gone !  But  why  do  we 
grieve  for  his  loss?  In  the  strength  of  a  warrior,  undaunted  ho  left 
us,  to  fight  by  the  side  of  the  chiefs!  His  war  whoop  was  shrill! 
His  rifle  well  aimed  laid  his  enemies  low;  his  tomahawk  drank  of 


4IO 


NEW  YORK  STATE  MUSEUM 


their  1)loo(l:  and  his  knife  flayed  their  scalps  while  yet  covered  with 
i^ore  !  And  why  do  we  mourn?  Though  he  fell  on  the  field  of 
the  slain,  with  glory  he  fell;  and  his  spirit  went  up  to  the  land  of 
his  fathers  in  war!  Then  why  do  we  mourn?  With  transports  of 
joy  they  received  him,  and  fed  him,  and  clothed  him,  and  welcomed 
him  there !  Oh,  friends,  he  is  happy ;  then  dry  up  your  tears.  His 
spirit  has  seen  our  distress,  and  sent  us  a  helper  whom  with  pleasure 
we  greet.  Deh-he-wa-mis  has  come ;  then  let  us  receive  her  with 
joy!  —  she  is  handsome  and  pleasant!  Oh,  she  is  our  sister,  and 
gladly  we  welcome  her  here.  In  the  place  of  our  brother  she  stands 
in  our  tribe.  With  care  we  will  guard  her  from  trouble  ;  and  may 
she  be  happy  till  her  spirit  shall  leave  us.    Scavcr,  p.  57-59 

-Vt  the  annual  outing  of  the  Onondaga  Historical  Association, 
lield  at  Onondaga  \^alley,  June  6,  1904,  the  writer  was  adopted  into 
the  Onondaga  Eel  clan  as  Wah-kat-yu'-ten.  the  Beautiful  Rainboiv. 
It  was  intended  to  do  this  in  the  council  house,  when  the  society 
met  there  two  years  before,  but  it  was  then  deferred  for  lack  of 
time.  The  ceremony  used  did  not  essentially  differ.  Albert  Cusick 
or  Sa-go-na-qua-de,  performed  the  customary  rites  in  Indian  cos- 
tume, relating  the  origin  of  the  clan  and  confederacy  and  the  rea- 
sons why  the  honor  was  bestowed.  He  then  led  the  new  brother 
up  and  down,  singing  the  customary  song  of  thanksgiving  and  then 
introducing  him  to  those  of  his  new  relatives  who  were  present. 
At  a  meeting  of  the  Cayuga  Historical  Association  the  next  even- 
ing, after  the  presentation  of  the  Cornplanter  medal  to  Gen.  John 
S.  Clark  of  Auburn,  in  recognition  of  his  valued  Iroquois  researches, 
that  distinguished  antiquarian  was  adopted  into  the  same  clan  and 
nation,  by  the  name  of  Hah-hah-he'-sucks,  or  the  Pathfinder.  In 
both  these  cases  the  distinction  was  unsought,  and  in  this  way  it  is 
rarely  given.  The  song  used  was  no.  7  of  this  bulletin,  being  one 
of  the  Adonwah  or  thanksgiving  songs.  They  are  thankful  for 
their  new  brother.  The  ancient  and  monotonous  He  He  accom- 
paniment from  a  large  body  of  persons  gives  a  peculiar  character 
to  this. 

Religious  council 

Though  the  Iroquois  had  niany  religious  feasts  the  religious 
council  is  of  modern  institution  and  of  a  distinct  character.  ]\Ior- 
gan  gave  the  Seneca  name  as  Ga-e-we'-yo-do  Ho-de-os-hen-da-ko, 
one  devoted  to  religious  observances,  mainly  in  the  way  of  teach- 


COL'XCILS  AND  CERKMOX  IKS  OF  ADOPTION'  OF  XFW  V(^RK  INDIANS    4I  I 

ing,  and  occupying  several  days.  Mr  Arthur  C.  Parker  called  the 
teachings  of  Handsome  Lake  Ga-i-\vi-u  or  ^ood  iidiin^s.  There  are 
no  special  rites  but  all  the  circumstances  of  the  revelation  to  Hand- 
some Lake  are  given,  and  his  messages  are  related  as  closely  as  pos- 
sible. jMorgan  gave  a  full  and  excellent  account  of  this,  and  the 
writer  summarized  this  and  some  others  in  the  Journal  of  American 
Folklore  for  1897.  These  councils  are  called  like  others,  white  wam- 
pum being  used,  attached  to  a  stick.  They  do  not  occur  every  year, 
but  only  as  desired,  and  are  a  distinct  feature  of  what  is  called  the 
new  religion. 

The  Iroquois  originally  had  a  belief  in  Agreskoue,  Tacnyawah- 
kee  or  Taronhiwagon  and  other  divinities  of  whom  these  were  the 
chief.  According  to  Father  Jogues,  human  sacrifices  were  some- 
times offered  to  the  former,  and  other  early  writers  used  his  state- 
ment without  credit.  The  later  missionaries  say  nothing  of  this, 
though  strenuous  in  their  efforts  to  abolish  the  worship.  They 
were  successful  in  this  among  the  Mohawks  in  1670,  and  at  Onon- 
daga about  the  same  time.  At  the  latter  place  the  change  was 
more  nominal  than  real,  but  there  was  everywhere  a  weakening 
of  the  old  vague  belief.  Taenyawahkee,  the  Holder  of  the  Heavejis, 
is  still  revered,  but  with  changed  ideas  of  his  person  and  character. 
His  name  is  now  used  in  religious  ceremonies  only  at  the  Xew 
Year's  or  white  dog  feast.  At  other  feasts  Sone-yah-tis-sa-ye  is 
used  bv  the  Onondai^as,  meaniiio:  One  that  Made  L^s.  .Sometimes 
the  Christian  Indians  employ  this  term,  but  more  commonly  that 
of  Ha-wen-ne-yu,  One  that  Rules  in  All  Thin^i^s,  usually  rendered 
the  Great  Spirit. 

There  were  many  minor  spirits.  The  Thunders  are  among  these, 
and  have  yet  their  offerings  of  tobacco  when  rain  is  desired.  The 
three  supporters  of  life,  corn,  beans  and  squashes,  are  personified. 
Fairies  and  witches  have  a  prominent  place.  Originally  everything 
had  its  spirit,  and  the  Indians'  relation  to  those  of  animals  was 
recognized  in  many  curious  ways.  These  will  be  passed  over  now. 
as  well  as  the  great  and  wonderful  intiuence  of  dreams,  which  the 
Jesuit  missionaries  so  often  described.  The  origin  and  use  of  the 
religious  council  will  form  the  present  subject. 

Central  Xew  York  has  originated  three  new  religions.  Mor- 
monism  had  its  birth  there,  and  has  become  a  power  in  the  nation 


412 


NEW  YORK  STATE  MUSEUM 


Spiritualism  developed  there  from  a  small  germ,  and  has  had  a 
wide  following.  The  new  religion  of  Handsome  Lake,  the  Seneca 
prophet,  was  intended  only  for  one  people  and  has  been  restricted 
to  them.    It  had  some  good  results,  but  is  fast  dying  out. 

While  Iroquois  belief  was  in  its  chaotic  and  transition  state,  the 
Seneca  prophet  Ga-ne-o-di-yo  appeared  and  proclaimed  a  new 
revelation.  Born  on  the  Genesee  river,  about  1735,  as  is  said,  but 
probably  later,  he  had  a  reputation  for  idleness  and  intemperance 
for  about  60  years,  differing  little  in  this  from  many  of  his  people. 
Becoming  ill,  he  was  thought  dead,  but  revived,  claimed  a  revela- 
tion, changed  his  ways,  and  taught  a  new  religion,  primarily  di- 
rected against  drunkenness  and  the  sale  of  lands,  both  matters  of 
importance.  Though  the  date  has  been  made  1790,  the  best  author- 
ities place  it  10  years  later.  Sose-ha'-wa,  his  successor,  definitely 
said  it  was  in  1800,  and  this  date  may  be  considered  correct.  Still 
another  proof  of  the  date  will  be  found  in  the  visit  of  some  Quak- 
ers or  Friends  to  Onondaga  in  1809.    The  visitors  said : 

We  had  a  satisfactory  time  with  them,  which  was  greatly  in- 
creased when  we  were  informed,  not  only  by  themselves,  but  the 
interpreter,  that  they  had  totally  refrained  from  the  use  of  ardent 
spirits  for  about  nine  years,  and  that  none  of  the  natives  will  touch 
it.    Aborigines'  Com.,  p.  163 

The  interpreter  was  Ephraim  Webster,  and  Clark  gives  his  ac- 
count, though  with  an  erroneous  date.  At  his  trading  house  he 
treated  some  chiefs  who  were  going  to  a  council  at  Buffalo,  and 
brought  out  the  bottle  for  them  on  their  return : 

To  the  utter  astonishment  of  Mr  Webster,  every  man  of  them  re- 
fused to  touch  it.  This  he  at  first  understood  to  denote  the  fiercest 
hostility  .  .  .  He  was  not  long  left  in  this  painful  state  of  anxiety 
and  suspense.  The  chiefs  explained,  that  they  had  met  at  Buffalo  a 
prophet  of  the  Seneca  nation,  who  had  assured  them,  and  in  this 
assurance  they  had  the  most  implicit  confidence,  that  without  a  total 
abstinence  from  the  use  of  ardent  spirits,  they  and  their  race  would 
shortly  become  extinct,  that  they  had  entered  upon  a  resolution 
never  again  to  taste  the  baneful  article  and  that  they  hoped  to  be 
able  to  prevail  on  their  nation  to  adopt  the  same  salutary  resolution. 
Many  at  this  early  day  adopted  the  teinperance  principles,  it  is  said 
at  least  three  fourths  of  all  the  nation.    Clark,  i  :io5 

Several  allusions  to  his  character  as  a  prophet  and  teacher  were 
made  by  the  authorities  at  Washington  in  1802,  but  there  is  no 
mention  of  this  in  the  preceding  century. 


COUNCILS  AND  CEREMONIES  OF  ADOPTION  OF  NEW  YORK  INDIANS  413 

Probably  the  best  account  of  the  beginning  of  his  mission  is  that 
quoted  by  Morgan,  as  given  by  his  grandson  and  successor,  Sose- 
ha-wa,  at  a  rehgious  council  in  1848.  This  is  substantially  the  same 
as  that  related  by  a  later  preacher  at  Onondaga  in  1894,  of  which 
a  full  report  was  secured.  After  telling  of  his  f(Air  years  illness 
Handsome  Lake  said : 

I  began  to  have  an  inward  conviction  that  my  end  was  near.  I 
resolved  once  more  to  exchange  friendly  words  with  my  people, 
and  I  sent  my  daughter  to  summon  my  brothers  Gy-ant-wa-ka,  or 
Cornplanter,  and  Ta-wan-ne-ars,  or  Blacksnakc  ...  A  man  spoke 
from  without  and  asked  that  someone  might  come  forth.  I  arose, 
and  as  I  attempted  to  step  over  the  threshold  of  my  door  I  stumbled, 
and  would  have  fallen  had  they  not  caught  me.  They  were  three 
holy  men,  who  looked  alike  and  were  dressed  alike.  There  was 
another  whom  I  would  see  later.  The  paint  they  wore  seemed  but 
one  day  old.  Each  had  in  his  hand  a  shrub  bearing  different  kinds 
of  fruits.  One  of  them  addressing  me  said  :  We  have  come  to  com- 
fort you.  Take  of  these  berries  and  eat ;  they  will  restore  you  to 
health.    Morgan,  p.  234 

Before  his  daughter  returned  he  seemed  dead,  but  lUacksnake 
found  parts  of  his  body  still  warm.  It  was  the  early  morning. 
When  the  sun  was  halfway  to  the  zenith  he  opened  his  eyes,  but 
answered  no  questions  and  closed  them  again.  At  noon  he  awoke 
once  more,  telling  'what  he  had  seen  and  rehearsing  it  next  day 
to  the  assembled  people.  The  official  statement  at  Onondaga  was 
to  the  same  effect,  but  the  common  story  is  that  he  lay  several  days 
inanimate,  as  follows :  "  The  people  gathered  for  the  burial,  but 
for  some  cause  Cornplanter  had  the  funeral  delayed,  and  after 
three  days  the  spirit  of  Handsome  Lake  came  back  to  the  body  and 
it  lived  again."  The  source  of  this  variation  is  obvious,  but  it  is 
not  supported  by  the  preaching. 

For  full  information  on  the  doctrines  of  the  new  religion  refer- 
ence is  made  to  the  tw^o  accounts  mentioned,  though  the  leading 
features  will  be  sketched  now,  principal  stress  being  laid  on  the 
gathering  in  its  mode  of  procedure.  It  is  called  by  sending  out 
strings  of  white  wampum,  with  the  usual  tally  stick  attached,  as 
in  figure  2.  White  wampum  only  is  used  while  the  preaching  lasts. 
For  this  there  are  10  long  strings  united  in  a  himch  as  in  figure  i. 
At  the  meeting  at  Onondaga  in  1804.  the  return  of  the  invitation 
wampum,  the  welcome  speeches  and  answers,  formed  one  day's 


414 


NKW  YORK  STATE  MUSEUM 


proceedings.  1^'ive  (la}  s  of  preaching  followed  :  that  is,  the  meet- 
ing opened  about  lo  a.m.,  always  closing  at  noon.  Four  days  suf- 
ficed in  1905.  Sose-ha-wa  gave  the  reason  for  the  early  hour  and 
it  belongs  to  other  religious  meetings,  though  not  always  observed. 
He  said:  "Our  religion  teaches  that  the  early  day  is  dedicated  to 
the  Great  Spirit,  and  that  the  late  day  is  granted  to  the  spirits  of 
the  dead.  It  is  now  meridian,  and  I  must  close."  It  is  said  by  some 
that  the  Great  Spirit  rests  or  goes  to  sleep  at  that  hour. 

At  Onondaga  the  preaching  was  preceded  by  an  eloquent  invo- 
cation, in  which  thanks  w^ere  given  to  the  Great  Spirit,  the  Four 
Persons,  the  Thunders  who  were  their  grandfathers,  the  sun,  moon 
and  earth  for  their  varying  blessings.  The  preacher  sat  in  one 
chair,  rising  and  leaning  on  it  while  speaking,  and  his  assistant  in 
another  held  the  white  wampum.  This  was  carefully  wrapped  up 
at  the  close.  Soon  after  came  the  great  feather  dance  and  a  con- 
fession of  sins  on  repentance  wampum.  The  rest  of  the  day  was 
devoted  to  pleasure.  This  council  being  held  in  August  was  fol- 
lowed immediately  by  the  green  corn  dance,  lasting  several  days, 
but  it  w^as  sometimes  held  in  connection  wath  mourning  councils, 
and  ^Morgan's  report  is  of  the  three  days'  preaching  in  October 
1848.  The  ceremonies  he  did  not  describe  beyond  saying  that  the 
opening  w^as  in  the  usual  way,  and  with  short  speeches. 

Three  persons  at  first  appeared  to  Handsome  Lake  and  a  fourth 
was  to  join  them  later.  Sose-ha'-wa  did  not  describe  the  coming 
of  the  last,  but  assumed  his  presence  as  one  of  the  four  messengers, 
termed  Ki-yae-ne-ung-qua-ta-ka  or  four  persons  of  the  Onondagas. 
In  the  preaching  of  1894  there  are  more  particulars,  the  three  per- 
sons telling  him  he  would  see  the  fourth  three  days  later  and  that 
his  coming  back  to  earth  depended  on  where  he  met  him.  The  day 
came  and  they  said : 

You  now  see  the  fourth  angel.  You  shall  meet  him.  When 
you  meet  him  he  will  ask  if  you  ever  heard  old  people  say  that 
the  palefaces  killed  a  certain  person.  They  met  him,  and  he  asked 
Handsome  Lake  if  he  ever  heard  of  a  person  who  w^as  killed  a  long 
time  ago.  He  answered,  I  have  heard  old  people  say  that  such  a 
one  was  killed.  The  man  said,  I  am  the  person ;  and  he  show^ed 
all  the  marks  made  on  him  in  killing  him.  He  said  to  Handsome 
Lake,  The  white  people  abused  me,  and  they  think  they  have  killed 
me.  I  say  that  I  am  not  dead,  but  I  have  gone  back  home,  because 
not  one  person  believed  me.  vSo  I  will  say  that  they  shall  not  enter 
heaven. 


COUNCILS  AND  CEREMONIES  OF  AJ3()PTIOX  OF  NEW  YORK  [Ni)IANS  4I5 

While  another  statement  is  not  official  it  goes  soniewliat  beyond 
this,  but  is  justified  by  it.  It  is  from  an  account  of  the  preachiu)^ 
written  by  Jairus  Pierce  of  the  Onondaga  Reservation,  and  follows 

He  said  he  met  Christ  by  the  way,  who  showed  him  liis  hands^ 
the  scars,  the  nail  holes  in  his  hands  and  feet.  Christ  also  asked 
him  how  he  was  getting  along  on  earth,  preaching  repentance 
Handsotne  Lake's  reply  was  that  about  half  and  half  of  the  ])eoplf 
believed  on  him.  Christ  said,  "  You  are  doing  better  than  •!  did 
while  on  earth.  But  very  few  believed  on  me.  They  only  sought 
to  kill  me,  and  they  did  kill  me.  1  hear  their  prayers  now,  but  it  is 
too  late.  They  will  continue  to  pray,  but  it  availeth  nothing,  lliere 
is  no  salvation  possible  for  white  men.  They  are  all  condemned 
already,  with  the  exception  of  one,  and  that  one  is  Gen.  George 
Washington.  You  will  find  him  on  your  way.  He  stands  at  the 
very  entrance  of  heaven,  but  can  go  no  farther." 

As  this  was  written  in  1897,  it  seems  a  report  of  the  preaching 
at  Onondaga  in  1894,  but  in  any  case  the  tale  of  the  revelation  has 
been  amplified  in  process  of  time.  A  summary  of  its  accepted 
teachmgs  will  be  given. 

The  broad  moral  code  is  nmch  like  our  own,  and  with  minor 
details  regarding  particular  actions.  White  people  and  Indians 
were  created  for  different  lands,  and  things  allowed  for  one  were 
harmful  to  the  other.  They  ought  not  to  intermarry.  Card  play- 
ing and  fiddling  were  from  the  h^vil  Spirit,  and  cards  and  violins 
must  not  come  on  Iroquois  reservations.  They  use  wind  instru- 
ments, but  none  with  strings  except  pianos.  Intemperance  was  a 
sin,  and  its  effects  and  punishments  were  graphically  described : 
causing  lack  of  care,  it  afifected  the  material  world,  corn  and  the 
products  of  the  ground.  Married  people  were  not  to  be  (iiiarrel- 
some  nor  were  they  to  part  except  for  very  serious  cause.  If  a 
man  had  a  child  by  one  wife,  left  her  and  had  a  child  by  another, 
and  in  turn  forsook  that,  he  could  not  enter  heaven.  Parents  were 
to  arrange  marriages  for  young  people.  Orphans  and  poor  chil- 
dren might  be  adopted,  insuring  a  future  reward.  Children  were 
not  to  be  whipped,  but  might  be  plunged  in  water.  As  eacli  was 
a  gift  of  the  Great  Spirit  they  were  to  be  thankful  for  it.  nor  were 
Its  features  to  be  criticized.  Children  were  to  venerate  tluir  j^'ir- 
fnts  and  aid  them  in  old  age.  Hospitality  was  to  ])e  geiier(VMsl\ 
extended,  all  being  members  of  one  great  family.  Lands  ought 
not  to  be  made  merchandise,  for  they  belonged  to  all.  and  the  living 
only  held  them  in  trust  for  a  time. 


4i6 


NEW  YORK  STATK  MUSEUM 


To  some  men  the  Great  Spirit  had  given  knowledge  and  the  gift 
of  healing,  but  they  must  not  be  exorbitant.  Gifts  might  be  made 
to  them  according  to  ability,  but  to  save  life  was  a  sufficient  reward. 
Tobacco  was  to  be  used  with  all  medicine,  and  by  this  the  patient 
was  to  return  thanks  to  the  Great  Spirit  for  his  recovery.  It  was 
right  to  look  on  the  dead,  for  they  were  conscious  of  neglect,  and 
were  glad  to  be  remembered  and  to  hear  the  good  resolutions  of 
their  friends.  A  eulogy  might  properly  be  given.  It  was  wrong 
to  keep  the  annual  feast  of  the  dead,  and  this  was  changed  to  lo 
days'  feast,  but  both  are  still  kept.  The  seller  must  tell  the  pur- 
chaser the  actual  cost  of  any  article,  and  anything  found  was  to 
be  restored  if  possible.  The  Great  Spirit  had  intended  that  wild 
animals  should  be  used  at  feasts,  but  things  had  changed  and  they 
might  build  comfortable  houses  and  raise  cattle.  Sose-ha'-wa  spoke 
of  a  morning  and  evening  thanksgiving.  At  Onondaga  it  was  said 
that  prayer  should  be  offered  five  times  a  day.  The  six  principal 
festivals  had  each  their  special  directions,  the  briefest  of  all  being 
those  for  the  New  Year's  feast.  They  might  rest  any  day,  but  the 
Great  Spirit  had  appointed  no  special  day  for  them. 

The  way  to  heaven  was  less  traveled  than  the  other  which  Hand- 
some Lake  saw,  where  two  keepers  sat  at  the  forks  of  the  road 
beyond  the  grave,  directing  spirits  to  their  future  abode.  Looking 
into  one  of  these  he  saw  the  grotesque  and  appropriate  punishments 
of  evil  doers.  Some  of  these  might  have  a  future  trial  and  restora- 
tion, but  some  could  not.  Just  outside  of  heaven  was  Washing- 
ton's abode,  where  he  lived  alone  and  speechless,  but  perfectly 
happy.  Handsome  Lake  was  not  allowed  to  enter  heaven  at  this 
time,  for  then  he  could  not  have  returned  to  earth,  but  it  was  not 
the  happy  hunting  grounds  of  his  fathers.  At  last  the  earth  would 
be  destroyed,  but  "  before  this  dreadful  time  the  Great  Spirit  will 
take  home  the  good  and  faithful.  They  will  lie  down  to  sleep,  and 
from  their  sleep  of  death  they  will  rise  and  go  home  to  their 
Creator.    Thus  the  angels  said." 

For  the  rest  of  his  life.  Handsome  Lake  was  to  preach  and  the 
chiefs  were  to  assist  him  in  their  way.  Other  officers  having  a 
care  of  religious  affairs  were  the  Keepers  of  the  Faith  called  Ho- 
nun-de-ont  by  the  Senecas.  Their  female  assistants  are  termed 
O-nah-ta-hone-tah  by  the  Onondagas.    These  had  official  names, 


COUNCILS  AND  CEREMOX lES  01-  A!K)PTIOX  OF  NEW  V(JRK  IXDIAXS  4I7 

laying  them  aside  if  they  gave  up  the  office,  a  thing  seldom  done, 
as  there  were  future  privileges  and  penalties.    The  prophet  said : 

The  same  office  exists  in  Heaven,  the  home  of  our  Creator.  They 
will  take  the  same  place  when  they  arrive  there.  There  are  dread- 
ful penalties  awaiting  tliose  Keepers  of  the  Faith  who  resign  their 
office  without  a  cause.    Thus  the  angels  said. 

As  his  mission  was  commended  hy  the  authorities  at  Washing- 
ton for  its  beneficial  moral  effects,  many  Indians  have  claimed  that 
he  had  a  commission  from  the  President  to  preach.    Jefferson  said : 

Go  on,  then,  brother,  in  the  great  reformation  you  have  under- 
taken. Persuade  our  red  men  to  be  sober  and  to  cultivate  their 
lands ;  and  their  women  to  spin  and  weave  for  their  families  ...  It 
will  be  a  great  glory  to  you  to  have  been  the  instrument  of  so  haj^py 
a  change,  and  your  children's  children,  from  generation  to  genera- 
tion, will  repeat  your  name  with  love  and  gratitude  forever. 
Stone,  p.  449 

This  was  in  November  1802.  In  ^larch  of  that  year,  Hon.  Henry 
Dearborn,  Secretary  of  W^ar,  said  to  the  Iroquois  chiefs,  by  direc- 
tion of  President  Jefferson : 

Brothers. —  The  President  is  pleased  with  seeing  you  all  in  good 
health,  after  so  long  a  journ.ey,  and  he  rejoices  in  his  heart,  that 
one  of  your  own  people  has  been  employed  to  make  you  sober, 
good  and  happy ;  and  that  he  is  so  well  disposed  to  give  you  good 
advice,  and  to  set  before  you  so  good  examples. 

P)rothers. —  If  all  the  red  people  follow  the  advice  of  your  frier.d 
and  teacher,  the  Handsome  Lake,  and  in  future  will  be  so')er. 
honest,  industrious  and  good,  there  can  be  no  doubt  that  the  Great 
Spirit  will  take  care  of  you  and  make  you  happy.    Clark,  i  woy 

On  this  occasion  Handsome  Lake  said  the  four  angels  desired 
him  to  select  two  sober  men  to  take  care  of  the  qr.estion  of  strong 
drink,  and  supplementary  revelations  came  at  convenient  times. 
He  made  annual  visits  to  all  but  the  Oneidas.  the  latter  rejecting 
his  claims,  and  died  on  a  visit  to  Onondaga,  August  10,  1815.  He 
was  buried  under  the  center  of  the  old  council  house,  a  little  north 
of  the  present  one,  where  his  unnoticed  grave  still  remains.  It  has 
been  proposed  to  erect  a  >^imple  monument^  on  the  s])ot  to  tlie 
memory  of  a  remarkable  man,  who  certainly  elevated  the  character 
of  his  people. 

After  the  preceding  was  written,  the  writer  examined  a  Seneca 
version  of  this  preaching,  recently  placed  in  the  State  Library,  with 


1  This  monument  was  erected  during  the  summer  of  1906.  with  appropriate  ceremonies. 


418 


NKW  YORK  STATE  MUSaI'M 


a  free  translation  of  tlie  same  by  Mr  Arthur  C.  Parker.  There  are 
six  preachers  of  this  reHgion  in  New  York  and  Canada,  and  their 
oral  teaching  does  not  always  agree.  On  this  account  an  attempt 
has  been  made  to  reduce  it  to  writing,  but  not  with  perfect  success. 
In  the  version  in  question,  besides  preliminary  and  miscellaneous 
matter,  there  are  94  sections  of  direct  instruction,  mostly  conclud- 
ing with  the  words,  "  So  they  said,  and  he  said  it,"  to  show  that 
Handsome  Lake  faithfully  transmitted  the  message  given  him  by 
the  four  angels.  As  a  specimen  of  this  there  follows  section  14,  on 
the  correction  of  children,  with  Mr  Parker's  translation  of  the 
same.   The  angels  speak  : 

Do-oh-na  a-eh  oh-ya-kuh  as-gwa-ah-wi  ne-a-eh-ha-a  de-ne-hub 
he-ni-yon-da  he-da-ga-neh  no-dya-no-da-eh  he-jo-he  ne-we-a-ih-yas 
he-ni-yon-da.  Xa  he  ye-we-a-gi-ya-yah  he-so-yi  yo-shaw-wea-nah 
he-yo-(la-ihs-da-nili  ti-yu-de  gay-gas  (lo-da-)^ek  gvvis-da  ne-wca-e- 
yat  ti-ga-de  no-ya  wea-a-go-son-gwa-we-shon  neh-huh  na-gas  yo- 
doh  na  ne-ye-sa-a  sa-ga-da-te-weat  da-sa-gwa-wea-ih-son  gas  wea- 
a-go-e-weat. 

Xe-a-eh  we-a-oh-ni-go-e-ga-duck  no  dya-no-da-oh  he-jo-he  ne-a- 
eh  a-se-oh-wi  ne-sey-non-soh  neh  a-sa-no-da-tey-weat  oh-na  son-kuh 
ga-nyah-a-ye-ih-wea-oh  ne-sey-non-soh  ne-sa-ga  jo-gweh  da-ne-huh 
a-eh-no-di-ye. 

X'e-huh-wea-ih-nya-ye-huck. 

Da-na  ho-da-wi-wea-ih  nyoh-ih-wi-sa-oh  na-ya-da-ak  da  ha-we-oh 
ne-huh  na-eh  oh-wa-no-ah-da-oh  he  a-oh-wo-no-ihs-da-ni-a  ti-ga-de 
no-ya  a-ya-ga  a-gos-go  da-gwas-gi-sah  ne-ye-sa-a  ha-a  da-gwis-da 
he-go-us-don  da-oh-na  wea-ih  a-dya-go-nya-ya  ne-huh  ha-ya-go- 
goh-duck  he-dyo-ne-goh  da-gwas-ne-son  he-ni-yon-we  a-ya-ya-ne- 
ye-sa-a  ah-na-sa-ga-da-te-weat  ne-huh  wea-ih-soh  ha-da-ye-daet  ne- 
ha-eh  gwa-na-eh-lia-a  de-ne-huh  ne  sa-gwa-soh  wea-a-gus-weat  oh- 
na  na-gas-yo-do  sa-ga-da-te-weat  da-ga-oh-wo-na-wea  a-go-ya-hih 
iie-sa-gwa-sah  ne-huh-ga-a-eh  no-di-ye  ne-huh-wea-ih-nya-ye-huck. 

And  now  we  tell  ycu  another  story  of  what  people  do. 

An  old  woman  punished  her  children  unjustly.  Therefore  the 
Creator  is  sad,  for  this  is  wrong.  Bid  your  relatives  cease  such 
practices. 

So  they  said  it. 

So  now  we  show  you  the  Creator's  way.  Talk  slowly  and 
kindly  to  children,  and  never  punish  them  unjustly.  When  a  child 
does  not  obey,  the  mother  must  say,  Come  to  the  water.  I  will 
immerse  you."  If  the  child  does  not  obey  after  this  warning,  she 
must  take  the  child  to  the  water,  and  just  before  entering  must  say, 
"  Do  you  now  obey?"    And  she  must  say  so  ngain,  and  if  at  the 


COUNCILS  AND  CEREMONIES  OF  ADOPTION  OF  NEW  YORK  INDIAN'S  419 

third  time  there  is  not  obedience,  then  the  child  must  l)e  thrust 
into  the  water.    But  if  the  chikl  cries  for  mercy  she  must  have  it, 
and  the  woman  must  not  thrust  the  child  into  the  water.    Tf  she 
does  the  sin  is  upon  her. 
So  they  said,  and  he  said  it. 

The  above  transcript  is  hteral  and  closely  follows  the  native  text. 
In  the  concluding  section  of  the  Gai-wiu  the  fourth  angel  is  evidentlv 
represented  as  Jesus  Christ. 

Nation  councils 

In  Ancient  Society  Mr  Morgan  gives  an  imaginary  account  of 
an  early  council,  unlike  any  historic  relation  which  the  writer  has 
seen.  Supposing  it  to  be  at  Onondaga  the  chiefs  there  would  send 
messengers  to  the  other  nations,  giving  the  time  and  purpose.  The 
nearest  nation  sends  the  message  to  the  one  beyond.  The  sachems 
summoned  come,  each  with  a  bundle  of  white  cedar  if  the  purpose 
is  peace,  or  of  red  cedar  if  it  is  war.  They  come  a  day  or  two 
before  the  council,  encamping  near  the  town,  being  formally  re- 
ceived at  sunrise.  In  separate  processions  each  nation  marches 
from  its  camp  to  the  council  grove,  every  sachem  bearing  his  skin 
robe  and  bundle  of  fagots.  There  the  Onondaga  sachems  await 
them  and  a  circle  is  formed.  The  Onondaga  master  of  ceremonies 
stands  on  the  east  of  the  circle  toward  the  rising  sun.  ( )n  a  given 
signal  they  march  around  the  circle,  moving  by  north.  The  north 
side  is  o-to-wa-ga,  cold  side:  the  west  ha-ga-kwas-gwa,  side  toward 
the  settini^  sun:  the  south  en-de-ih-kwa,  side  of  the  ///^'//  sun:  the 
east  t'ka-gwit-kas-gwa,  side  of  the  risin^  sun.  After  marching 
round  the  circle  three  times  in  single  file  and  the  head  and  foot 
of  the  column  being  joined,  the  leader  stops  on  the  east  side  and 
lays  down  his  bundle  of  fagots.  He  is  followed  in  this  by  the 
others,  one  at  a  time,  thus  forming  an  inner  circle  oi  fagots.  1  hen 
each  sachem  spreads  his  robe  in  the  same  order,  and  sits  cross- 
legged  on  it,  behind  his  i)un(lle  of  cedar,  his  assistant  sachem  stand- 
ing behind  him. 

The  master  of  ceremonies  then  rises,  takes  from  his  ])ouch  iwo 
dry  sticks  and  a  piece  of  jnuik.  and  prc^duces  fire  by  friction.  Then 
he  steps  within  the  circle,  sets  fire  to  his  own  bundle  and  to  the 
others  in  the  order  in  which  they  are  laid.  W  hen  all  are  burning 
well,  he  gives  a  signal,  the  sachems  rise  and  march  thrice  ar(.)untl 


420 


NEW   YORK  STATE   MI  SKLM 


Ihc  circle,  g'oiiii^  north  as  before.  Each  turns  fully  round  from 
time  to  time,  exposino^  all  sides  of  his  person  to  the  fire.  Thus  they 
warmed  their  mutual  affection  for  each  other^  and  thus  the  council 
would  be  friendly.  Then  they  reseat  themselves,  each  on  his  own 
robe. 

In  a  few  moments  the  master  of  ceremonies  rises  and  fills  and 
lights  the  pipe  of  peace  from  his  own  fire,  drawing  three  whiffs 
and  blowing  the  first  toward  the  zenith,  the  second  toward  the 
earth  and  the  third  toward  the  sun.  The  first  returns  thanks  to  the 
Great  Spirit,  the  second  to  the  earth,  his  mother,  and  the  third  to 
the  sun  for  his  benefits.  This  is  signified  by  acts  without  words. 
The  master  of  ceremonies  then  passes  the  pipe  of  peace  to  the 
sachem  on  his  right  toward  the  north,  who  repeats  his  acts  and 
passes  it  on,  signifying  in  this  way  a  pledge  of  faith,  friendship 
and  honor.  It  is  almost  needless  to  say  that  history  preserves  no 
trace  of  a  council  conducted  in  this  way.    It  is  purely  ideal. 

The  Jesuit  Relations,  the  Moravian  journals  and  our  own  colo- 
nial documents  preserve  many  incidents  and  details  of  Indian  coun- 
cils, but  the  customs  changed  from  time  to  time.  When  the  Iro- 
quois subjugated  other  nations  they  were  affected  by  them,  and 
their  contact  with  Europeans  brought  in  new  ceremonies,  like  the 
firing  of  significant  salutes.  There  can  be  little  doubt  that  Sir  Wil- 
liam Johnson  greatly  enriched  council  observances. 

Father  Milet's  account  of  Iroquois  embassies  and  councils  in-  the 
Relation  for  1673-74,  is  not  the  earliest  of  all,  but  is  comprehen- 
sive, treating  of  fraternal  meetings.  The  wampum  for  these  was 
provided  by  the  Agoianders  or  noble  families.  These  met  and  made 
their  contributions  formally,  with  speeches  and  a  feast,  each  tak- 
ing its  turn  in  preparing  the  feast.  Final  arrangements  were  made 
and  word  was  sent  of  their  coming,  on  which  a  welcome  was  pre- 
pared. A  musket  was  shot  from  the  palisade,  a  fire  was  made 
where  the  visitors  were  received  by  their  hosts,  the  pipe  of  peace 
being  smoked  and  speeches  made.  Then  they  were  led  in  single 
file  to  their  lodgings.  A  notable  chief  marched  at  the  head,  "  and 
he  pronounces  a  grand  suite  of  words  which  they  have  received 
by  tradition,  and  which  they  repeat  after  him."  The  ambassador 
who  was  to  speak  comes  last,  singing  until  after  he  had  entered 
his  cabin.    Presents  and  speeches  followed,  ending  with  a  feast. 


COUNCILS  AND  CEREMONIES  OF  ADOPTION  OF  NEW  YORK  INDIANS  42I 

The  next  day  was  one  of  rest ;  the  third  day  the  amhassadors  stated 
their  business  and  were  answered  the  fourth  day.  The  whole  was 
terminated  by  comphnients  and  a  feast. 

When  Cartier  visited  Hochelaga  in  1535  an  old  Iroquois  custom 
was  observed.  He  was  met  at  a  wayside  fire,  some  distance  from 
the  town,  by  some  chiefs  who  welcomed  him  in  a  long  address. 
Then  they  escorted  him  to  their  capital. 

At  Le  Moyne's  first  visit  to  Onondaga  in  1654,  he  did  not  di- 
rectly speak  of  being  formally  met  in  this  way,  as  he  did  on  a 
later  occasion,  but  it  is  easily  inferred,  for  he  said:  "At  a  quarter 
of  a  league  from  the  village  I  began  a  harangue,  which  gained  me 
much  credit.  I  named  all  the  chiefs,  the  families,  and  persons  of 
note  in  a  drawling  voice  and  with  the  tone  of  a  chief."  Two  chiefs 
made  a  reply. 

When  Chaumonot  and  Dablon  came  to  Onondaga,  the  chief 
Gonaterezon  came  to  meet  them  a  league  from  the  town  and  led 
them  to  the  woodside  fire  a  quarter  of  a  league  from  Onondaga, 
where  the  great  men  of  the  place  awaited  them,  refreshing  them 
with  their  best  dishes  and  exchanging  friendly  speeches.  Then 
they  were  led  through  lines  of  people  into  the  town.  Like  this  was 
Father  Le  Moyne's  second  reception  at  Onondaga  in  1661.  His 
old  friend  Garakontie  still  loved  the  French : 

This  is  why  he  came  two  leagues  to  meet  us,  accompanied  by  four 
or  five  others  of  the  Ancients,  an  honor  which  they  are  never  accus- 
tomed to  give  to  the  other  ambassadors,  to  meet  whom  they  are 
contented  to  go  a  little  eighth  of  a  league  outside  of  the  town  ...  I 
walked  gravely  between  two  rows  of  people,  who  give  me  a  thou- 
sand benedictions  ...  I  kept  making  my  cry  of  Ambassador  while 
walking  .  .  .  then  having  returned  in  two  words  my  thanks  for 
this  good  welcome,  I  continued  my  journey  and  my  cry. 

The  old  Mohawk  word,  Gawendoutatie,  to  go  spcaki)ig  as  ivhcn 
they  go  on  an  embassy,  seems  to  allude  to  this  practice.  The  tzi'o 
Zi'ords  were  short  speeches  emphasized  with  strings  or  belts. 

Receptions  at  the  council  fires  of  the  whites  gradually  took  on 
new  features,  retaining  some  which  were  old.  In  i^)04  a  treaty 
was  held  in  State  street,  Albany,  with  25  Irocjuois  chiefs. 

Ye  sachims  were  attended  with  many  other  Indians.  When  y 
came  to  ye  place  where  ye  treaty  was  held,  they  came  two  in  a  rank. 
Rode,  ye  sachim  of  ye  Maguase  being  ye  leader,  singing  all  ye  way. 


422 


NKW   YORK  STATE  MUSEUM 


songs  of  joy  and  peace.  So,  likewise,  when  ye  were  sat  clown,  they 
sang  two  or  three  songs  of  peace  before  they  began  ye  treaty. 
Mass.  Hist.  Soc.  Coll.  ser.  4,  i  :io6 

A  symbohc  feature  was  added  later,  relating  to  the  number  of 
the  Iroquois  nations.  Their  representatives  came  to  Albany,  August 
24,  171 1.  "About  2  O'clock  in  ye  afternoon  the  5  Nations  came 
all  down  from  the  Hill  passed  by  Her  Maj'tys  Fort  which  fired  5 
Gunns  as  they  went  by."  These  salutes  were  always  expected  in 
Canada,  and  in  1757  it  was  said:  "The  Five  Nations  are  the  only 
ones  for  whose  reception  there  is  an  established  etiquette.  An 
Interpreter  is  sent  to  meet  them,  who  presents  them  with  some 
Strings  of  Wampum,  and  when  they  enter  the  town  they  are  sa- 
luted by  five  discharges  of  cannon." 

Other  quotations  might  be  made,  but  these  will  sufiice  for  early 
usages.  Until  quite  recently  this  reception  has  been  maintained  in 
a  modified  form  on  great  occasions,  long  processions  meeting  and 
escorting  distinguished  visitors  on  the  New  York  reservations.  At 
the  last  general  council  held  with  the  United  States  at  Canan- 
daigua,  in  1794,  the  Oneidas,  Onond'agas  and  Cayugas  arrived 
early.  October  14  Farmer's  Brother  and  his  Senecas  halted  4  miles 
away,  to  dress  and  paint  for  their  entrance.  At  3  p.m.  they  were 
welcomed  by  a  long  line  of  Oneidas,  Cayugas  and  Onondagas, 
mutual  salutes  being  fired  as  they  passed  by.  All  afterward  formed 
a  circle  around  the  commissioners,  who  were  addressed  by  the 
Seneca  chief.  Two  days  later  Cornplanter's  band  was  received 
with  similar  honors.  At  this  treaty  1600  Indians  were  present. 
Good  cheer  helped  the  attendance,  but  there  were  other  reasons. 
Sir  William  Johnson  reported  nearly  3000  Indians  at  the  treaty  of 
1768  and  2320  at  that  of  1770. 

Ceremonies  often  varied  in  councils.  Usually  tears  are  wiped 
away,  good  wishes  exchanged,  thorns  taken  out  of  the  feet,  the 
sun  restored  to  the  sky,  the  chain  of  friendship  brightened  and 
graves  leveled  or  covered,  but  every  council  might  have  some  pe- 
culiar ceremony.  Sometimes  they  were  quite  informal,  but  this 
was  rare.  No  speech  was  made  without  a  belt,  string,  or  other 
present,  and  each  of  these  was  hung  up  in  the  sight  of  all.  If  the 
speech  or  proposal  was  not  accepted,  the  belt  was  returned. 
Speeches  were  often  intoned,  and  always  when  quoted.  When 


COUNCILS  AXD  CEREMONIES  OF  A1X)PTI()N  OF  NEW  YORK  INDIANS  423 

Cainmerhoff  was  in  the  council  at  Onondai^a.  June  k;.  17 so,  he 
said :  "  To  our  astonishment  an  old  Oneida  began  to  sing  the 
message  which  he  had  for  the  council,  in  a  very  high  tenor  voice. 
He  continued  for  more  than  half  an  hour."  This  was  from  the  Xan- 
ticokes.  Two  days  later  Canassatego  acted  for  the  Moravians,  and 
took  "  the  fathom  of  wampum  and  belt,  and  intoned  in  the  usual 
Indian  fashion  the  signification  of  each."  When  he  explained  the 
wampum  to  some  chiefs  in  private  he  intoned  his  words.  Allusions 
to  this  practice  are  frecjuent. 

The  speaker  usually  walked  to  and  fro,  and  the  way  in  which 
he  held  the  wampum  was  significant.  Sometimes  this  was  passed 
around  the  council  for  inspection.  If  held  in  the  open  air  the 
chiefs  of  each  nation  would  gather  by  themselves  and  determine 
what  their  vote  should  be.  In  the  Relation  of  1654,  after  describ- 
ing his  way  of  speaking  at  Onondaga,  Le  Moyne  said  :  "After  this 
they  grouped  themselves  by  nations  and  bands  .  .  They  con- 
sulted among  themselves  by  the  space  of  more  than  two  good  hours 
more.  At  last  they  recalled  me  among  them,  and  gave  me  a  seat 
in  an  honorable  place.''  The  four  nations  of  the  Hurons  had  the 
same  custom,  those  of  the  same  nation  or  village  sitting  near  each 
other  in  a  general  council.  Each  village  then  (|uietly  considered 
what  its  vote  should  be,  thus  facilitating  business.  The  Hurons 
named  this  council  "  Endionraondaone.  as  if  one  said.  A  council 
equal  and  easy  as  the  plains  and  shaven  fields." 

Miss  Powell  described  an  open-air  Irocjuois  council  at  lUittaln 
creek  in  1785,  which  was  largely  attended. 

Each  tribe  formed  a  circle  under  the  shade  of  a  tree,  their  faces 
toward  each  other.  They  never  changed  their  place,  but  sat  or  lay 
upon  the  ground,  as  they  liked.  The  speaker  of  each  tribe  st(^od 
with  his  back  against  the  tree.  The  women  walked,  one  by  one, 
with  great  solemnity,  and  seated  themselves  behind  the  men. 
Kctcliuiu 

Usually  after  proposals  were  made  there  was  an  adjoi  rnment  of 
the  council  to  give  time  for  this  ccMiference  and  agreement  <mi  a 
vote.  If  the  matter  was  of  little  importance  it  might  be  decided  at 
once.  In  a  Six  Nations'  council  attended  by  the  writer  in  C'anada. 
the  chiefs  of  the  elder  nations  quietly  conferred  and  voted  in  a  body 
by  themselves,  and  the  vounger  did  the  same,  the  (  )nondagas  hav- 
ing the  casting  vote  as  fire  keei)ers.    Xo  speaker  is  ever  interrupted. 


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NEW  YORK  STATE  MUSEUM 


nor  any  temper  shown.  If  the  women  have  a  proposal  to  make, 
they  choose  a  chief  to  speak  for  them.  Sometimes  the  wampum 
received  was  evenly  divided  at  the  council ;  at  other  times  signifi- 
cant belts  were  kept  as  records. 

One  mode  of  memorizing  has  been  sometimes  mentioned  and 
appears  in  Prof.  Timothy  Dwight's  account  of  Indian  councils : 

When  in  council  they  spoke  optionally;  and  listened  to  each 
speaker  with  a  profound  and  very  respectful  silence ;  observing  a 
decorum  which  might  with  great  advantage  be  copied  by  our  Con- 
gress, and  your  Parliament.  When  proposals  for  war  or  peace 
were  made,  or  treaty  proposed  to  them  by  the  colonial  governours, 
they  met  the  ambassadours  in  council,  and.  at  the  end  of  each  part 
or  proposition,  the  principal  Indian  delivered  a  short  stick  to  one  of 
his  council,  as  a  token  that  it  was  his  peculiar  duty  to  remember 
that  part.  This  was  repeated  till  every  proposal  was  finished.  They 
then  retired  to  deliberate  among  themselves ;  and  after  deliberations 
were  ended,  the  sachem,  or  some  other  councilor  to  whom  he  had 
delegated  this  office,  replied  to  every  part  in  its  turn,  with  an  exact- 
ness scarcely  exceeded  in  the  written  correspondence  of  civilized 
powers.  Each  man  actually  remembered  what  was  communicated 
particularly  to  him ;  and  with  this  assistance  the  person  who  replied 
remembered  the  whole.    Divi^^ht,  i  :i20 

One  feature  of  the  above  account  still  continues :  the  uniform 
courtesy  of  Iroquois  debates.  There  are  no  interruptions  or  offen- 
sive personalities,  but  dignity  is  preserved  even  when  patience  is 
sorely  tried.  The  interest  will  vary  w^th  the  importance  of  the 
subject  or  the  power  of  the  speaker,  but  the  rules  of  good  breeding- 
are  never  forgotten. 

In  voting  by  nations  there  was  another  feature.  The  sachems 
assigned  to  each  nation  were  divided  into  classes,  and  in  the  na- 
tional vote  each  class  counted  but  one.  The  Mohawks,  Oneidas 
and  Cayugas  each  had  three  classes  of  principal  chiefs,  the  Senecas 
four  and  the  Onondagas  five.  Thus,  with  the  latter,  it  was  not  a 
majority  of  chiefs  but  three  classes  at  least  that  said  what  the 
Onondaga  vote  should  be.  It  was  much  like  our  national  electoral 
system.  Their  own  clans  could  depose  sachems  for  misconduct, 
but  action  on  this  was  referred  to  the  general  council. 

The  time  at  which  councils  were  held  was  often  a  matter  of  im- 
portance. Van  der  Donck  said  that  Algonquin  councils  were  held 
in  the  morning,  and  if  the  business  was  not  finished  by  noon  they 


COUNCILS  AND  CEREMONIES  OF  ADOPTIOxN  OF  NEW  YORK  IXDIAXS  425 

were  adjourned  to  tlic  next  day.  When  the  Cherokees  came  to  a 
council  in  New  York,  they  were  surprised  at  the  lateness  of  the 
hour,  having  a  belief  that  at  noon  the  day  was  too  far  advanced 
for  a  work  of  peace."  When  Kirkland  reached  the  Seneca  castle 
in  the  evening,  they  deferred  his  business  till  morning,  saying  "  it 
was  not  their  custom  to  receive  a  message  of  peace  in  the  dark- 
ness of  the  night,  but  in  the  light  of  day."  Generally,  however, 
Iroquois  councils  were  held  in  the  afternoon  or  evening,  except 
those  of  a  religious  nature,  and  they  seldom  meet  now  for  busi- 
ness before  noon  in  New  York,  though  they  do  in  Canada.  Huron 
councils  were  usually  in  the  evening,  often  continuing  all  night. 
The  Iroquois  preferred  the  afternoon,  unless  for  private  sessions. 

A  custom  of  little  prominence  was  mentioned  in  1774,  in  con- 
nection with  a  council  with  Col.  Guy  Johnson.  The  Onondagas 
came  to  him  and  said : 

That  all  our  late  appointed  Chiefs  may  be  made  known  to  you, 
(we)  do  now  introduce  them,  that  you  may  be  well  acquainted  with 
those  to  whom  our  affairs  are  committed  .  .  .  This  Brother  is  our 
old  custom,  which  has  been  always  used  to  acquaint  those  who  get 
the  management  of  Indians,  with  the  names  and  characters  of  our 
great  men.  This  we  did  on  former  occasions.  We  did  it  with 
Sir  Williani,  and  now  we  do  it  with  you.    O'Callaghau,  8:506 

The  closing  of  a  council  might  be  elaborate  or  simple,  with  form 
or  without.  When  Conrad  Weiser  was  at  Onondaga  in  August, 
1743,  his  business  was  satisfactorily  concluded: 

After  all  was  over,  according  to  the  Ancient  Custom  of  that  Fire, 
a  Song  of  Friendship  and  Joy  was  sung  by  the  Chiefs,  after  this 
the  Council  Fire  on  their  side  was  put  out.  I  with  the  same  Cere- 
mony put  out  the  Fire  on  behalf  of  Assaryquoa  and  Onas,  and  they 
departed.    Hazard,  4:668 

This  is  commonly  termed  covering  the  fire,  and  hence  is  the 
propriety  of  the  Canadian  term  of  fire-keepers  for  the  Onondagas, 
from  their  power  in  councils.  A  religious  council  is  closed  by 
simply  removing  the  wampum. 

The  Iroquois  were  mindful  of  the  old  rule  to  "  welcome  the 
coming,  speed  the  parting  guest."  When  Le  Moyne  left  Onondaga 
in  1654  he  not  only  had  a  farewell  feast,  as  was  customary,  but 
"half  a  league  from  there  we  found  a  troop  of  old  men,  all  jieo- 


426 


NEW  YORK  STATE  MUSEUM 


pie  of  the  council,  who  were  waiting  for  me,  to  say  Adieu,  in  the 
hope  of  niy  return,  which  they  testified  they  wished  for,  with  much 
eagerness." 

Councils  among  the  Iroquois  were  often  held  in  chiefs'  houses 
at  the  first,  these  usually  being  more  spacious  than  others.  As  Van 
Curler  passed  through  the  Mohawk  towns  in  1634,  he  said  nothing 
of  council  houses,  and  at  Oneida  a  council  was  held  in  a  chief's 
house.  In  another  he  met  a  deputation  of  Onondagas.  The  indoor 
councils  with  Le  Moyne  at  Onondaga  in  1654  were  mostly  in  Gara- 
kontie's  house.  Father  Bruyas,  in  his  Mohawk  vocabulary  of  1675, 
recorded  many  w^ords  about  councils,  but  none  regarding  a  council 
house.  As  late  as  1666  at  least  these  primitive  conditions  con- 
tinued, meetings  being  held  either  with  a  chief  or  in  the  village 
square.  A  writer  describing  the  Iroquois  in  that  year,  said :  "  They 
assemble  in  the  hut  of  a  war-chief  when  the  question  is  of  war, 
and  in  the  hut  of  a  council  chief  when  it  is  for  ordinary  matters  of 
state." 

Among  the  kindred,  the  Hurons,  civil  councils  were  usually  held 
in  the  house  of  the  head  chief,  but  in  the  midst  of  the  town  or 
even  in  the  woods  in  the  summer.  As  with  the  Iroquois  there  were 
tw^o  kinds  of  chiefs,  civil  and  war,  'the  former  having  precedence, 
and  councils  of  war  and  peace  were  held  in  their  houses  respec- 
tively. Among  the  Hurons  the  war  chief's  house  was  also  the 
place  of  torture,  and  the  Relation  of  1637  describes  an  event  of  this 
kind : 

It  was  in  the  cabin  of  one  named  Atsan,  who  is  the  great  war 
captain ;  so  it  is  called  Otinontsiskiaj  ondaon,  that  is  to  say  the 
house  of  the  heads  cut  off.  It  is  there  w^here  all  the  councils  of  war 
are  held;  for  the  cabin  where  the  affairs  of  the  country  are  dis- 
cusse(f,  and  which  regards  only  the  poHty,  is  called  Endionrra  ondaon, 
the  council  house. 

As  will  be  seen  this  was  but  a  private  house  used  for  public 
affairs.  With  its  simple  furniture  any  house  was  quickly  prepared 
for  these,  and  most  were  large  enough.  Apparently  a  house  solely 
for  councils  was  an  afterthought  of  the  first  half  of  the  i8th  cen- 
tury, and  even  then  it  became  a  lodging  place  for  honored  guests. 
As  Iroquois  influence  increased  and  reached  all  parts  of  the  land, 
councils  multiplied  and  the  need  of  special  accommodations  was 
felt.    La  Salle  had  a  hospitable  reception  by  the  Senecas  in  1669, 


COUNCILS  AND  CKREMONIKS  OF  ADOPriOX  OF  XFW  YORK  IXIMAXS  427 

but  the  council  was  in  a  lari^c  private  house.  A  few  words  are 
worth  quoting: 

An  Indian,  who  had  the  office  of  introducer  of  ambassadors, 
presented  himself  to  conduct  us  to  our  lodging.  W^e  followed  him, 
and  he  took  us  to  the  largest  cabin  of  the  village,  where  they  had 
prepared  our  abode,  with  orders  to  the  women  of  the  cabin  to  let 
us  lack  for  nothing.  And  in  truth  they  were  always  very  faithful 
whilst  we  were  there  to  attend  to  our  kettles,  and  bring  us  the 
necessary  w^ood  to  light  up  during  the  night  .  .  .  At  last,  t\vj  13th 
of  August  having  arrived,  the  Indians  asseml)led  in  our  cabin  to 
the  number  of  50  or  60  of  the  principal  persons  of  the  nation.  Their 
custom  is,  when  they  come  in,  to  sit  down  in  the  most  convenient 
place  they  find  vacant,  regardless  of  rank,  and  at  once  get  some 
fire  to  light  their  pipes,  which  do  not  leave  their  mouths  during  the 
whole  time  of  the  council.  They  say  good  thoughts  come  whilst 
smoking.    Galiucc,  p.  23,  25. 

In  the  councils  the  Five  Nations  were  not  addressed  or  spoken 
of  as  Onondagas,  Cayugas  etc.,  but  by  council  names.  Thus  when 
Conrad  Weiser  was  with  "  the  United  Nations  now  met  in  Council 
at  Sagoghsaanagechtheyky,"  or  Onondaga,  in  1743,  they  spoke 
officially  to  "  Togarg  Honon  our  Brother,  Nittaruntaquaa  our  Son, 
also  Sonnawantowano  and  Tuscaroro,  our  Younger  Sons,  also  our 
absent  Brother  Oungh  carrydaw}-  dionen  Horarrawe."  The  first 
name  is  the  Onondaga  council  name,  here  applied  to  the  village,  as 
it  often  w-as  to  the  principal  chief.  The  first  one  addressed  has  the 
Mohawk  council  name,  the  next  that  of  the  Oneidas.  Then  comes 
that  of  the  Cayugas.  and  the  absent  Senecas  are  mentioned  last  of 
all.  In  the  same  journal  the  Oneida  title  is  better  rendered  as 
Niharuntaquoa. 

When  at  Onondaga,  in  1750,  \\\Mscr  addressed  them  as  "  the 
United  Six  Nations,  to  wit.  Togarihoan,  Sagosanagechteront. 
Dyionenhogaron.  Neharontoquoah.  Sanonowantowano,  and  Tusco- 
raro."  The  order  here  is  ]\Iohawks,  Onondagas.  Senecas,  Oneidas 
and  Cayugas.  while  the  Tuscaroras  have  their  national  name. 
David  Cusick  gave  these  council  names  as  coming  in  the  order  of 
settlement.  In  this  scheme  the  ^Mohawks  stopped  in  their  river 
and  were  called  Te-haw-re-ho-geh.  a  spcccJi  ciiridcd.  Then  the 
Oneidas  formed  a  settlement  and  took  the  name  of  Xe-haw-re-tah- 
go-wah,  or  ^/^<,'^  tree.  The  Onondagas  have  the  title  of  Seuh-no- 
keh-te.  beariuo;  the  )iai)ies.    As  given  alxn-e  by  Weiser  it  implies 


428 


NEW  YORK  STATE  MUSEUM 


carrying  them  on  the  shoulders  zvliile  almost  exhausted.  The  Cayu- 
gas  were  Soh-ne-na-we-too-na,  big  pipe.  The  Senecas  are  Ho-neen- 
ho-hone-tah,  possessing  a  door.  Being  in  the  Oneida  territory  at  first 
the  Tuscaroras  are  addressed  as  Tu-hah-te-ehn-yah-wah-kon,  those 
zvho  embrace  a  great  tree.  Conrad  Weiser's  account  of  the  opening 
of  the  council  at  Onondaga  July  30,  1743,  is  of  interest  and  part  of 
it  follows : 

About  noon,  the  Council  then  met  at  our  Lodging,  and  declared 
themselves  compleat,  and  a  deal  of  Ceremonies  Passed :  The  Onon- 
dagas  rehearsed  the  beginning  of  the  Union  of  the  five  Nations, 
Praised  their  Grandfathers'  Wisdom  in  establishing  the  Union  or 
Alliance,  by  which  they  became  a  formidable  Body;  that  they  (now 
living)  were  but  Fools  to  their  wise  Fathers,  Yet  protected  and  ac- 
companied by  their  Fathers'  Spirit;  and  then  the  discourse  was 
directed  to  the  Deputies  of  the  several  Nations,  and  to  the  Mes- 
senger from  Onas  and  Assaryquoa,  then  to  the  Nanticokes,  to  wel- 
come them  all  to  the  Council  Fire  which  was  now  kindled.  A 
String  of  Wampum  was  given  by  Tocanontie,  in  behalf  of  the  Onon- 
dagas,  to  wipe  ofif  the  Sweat  from  their  (the  Deputies  and  Messen- 
gers') Bodies,  and  God,  who  had  protected  them  all  against  the 
Evil  Spirits  in  the  Woods,  who  were  always  doing  Mischief  to 
people  travelling  to  Onondaga,  was  praised.  All  this  was  done  by 
way  of  a  Song,  the  vSpeaker  walking  up  and  down  in  the  House. 
After  this  the  Deputies  and  Messengers  held  a  Conference  by  them- 
selves, and  appointed  Aquoyiota  to  return  thanks  for  their  kind  re- 
ception, with  another  String  of  W^ampum.  Aquoyiota  repeated  all 
that  was  said  in  a  Singing  way,  walking  up  and  down  in  the  House, 
added  more  in  praise  of  their  wise  Fathers  and  of  the  happy  union, 
repeated  all  the  Names  of  those  Ancient  Chiefs  that  established  it ; 
they  no  Doubt,  said  he,  are  now  God's  and  dwell  in  heaven;  then 
Proclamation  was  made  that  the  Council  was  now  Opened,  and 
Assaryquoa  was  to  speak  next  morning  in  the  same  House,  and  due 
Attendance  should  be  given.  All  those  Indian  Ceremonies  took 
up  that  afternoon.  Jo-haas  from  every  Nation  was  given.  Hazard, 
4:663 

They  were  lodged  in  the  council  house.  Onas,  or  a  pen,  was 
Pennsylvania's  name,  and  Assaryquoa,  big  knife,  that  of  Virginia. 
In  this  council  "  all  the.  Wampum  were  hung  over  a  Stick  laid 
across  the  House  about  six  Foot  from  the  Ground."  John  Bartram 
was  present  and  mentioned  this : 

There  was  a  pole  laid  across  from  one  chamber  to  another  over 
the  passage,  on  this  their  belts  and  strings  were  hung,  that  all  the 


COUNCILS  AND  CEREMONIES  OF  ADOPTION  OF  NEW  YORK  INDIANS  429 


council  might  see  them,  and  here  have  the  matters  in  remembrance, 
in  confirmation  of  which  they  were  deHvered.    Bartram,  p.  60 

He  also  gave  an  account  of  the  opening  of  this,  with  judicious 
comments : 

This  afternoon  the  chiefs  met  in  council,  and  three  of  them  spoke 
for  nearly  a  quarter  of  an  hour  each,  two  of  tliese  while  speaking, 
walked  backward  and  forward  in  the  common  passage,  near  2  thirds 
of  its  length,  with  a  slow  even  pace,  and  much  composure  and  grav- 
ity in  the  countenance ;  the  other  delivered  what  he  had  to  say  sit- 
ting in  the  middle,  in  a  graceful  tone  exhorting  them  to  a  close  in- 
dissoluble amity  and  unanimity,  for  it  was  by  this  perfect  union 
their  forefathers  had  conc[uered  .their  enemies,  were  respected  by 
their  allies,  and  honoured  by  all  the  world ;  that  they  were  now  met 
according  to  their  antient  custom,  tho'  several  imminent  dangers 
stood  in  their  way,  mountains,  rivers,  snakes  and  evil  spirits,  but 
that  by  the  assistance  of  the  great  Spirit  they  now  saw  each  others 
faces  according  to  appointment.  This  the  interpreter  told  me  was 
the  opening  of  the  diet,  and  was  in  the  opinion  of  these  people  abun- 
dantly sufficient  for  one  day,  since  there  is  nothing  they  contemn  so 
much  as  precipitation  in  publick  councils;  indeed  they  esteem  it  at 
all  times  a  mark  of  much  levity  in  any  one  to  return  an  immediate 
answer  to  a  serious  question  how^ever  obvious,  and  they  consequently 
spin  out  a  Treaty,  where  many  points  are  to  be  moved,  to  a  great 
length  of  time.    Bartram,  p.  58 

Loskiel  gave  an  account  of  the  council  at  Onondaga,  which  Spang- 
enberg  attended  in  1745: 

On  each  side  six  seats  were  placed,  each  containing  six  persons. 
No  one  was  admitted  besides  the  members  of  the  council,  except  a 
few  who  were  particularly  honored.  If  one  rose  to  speak,  all  the 
rest  sat  in  profound  silence,  smoking  their  pipes.  The  speaker 
uttered  his  words  in  a  singing  tone,  always  rising  a  few  notes  at  the 
end  of  each  sentence.  Wliatever  was  pleasing  to  the  council  was 
confirmed  by  all  with  the  word  nee,  or  3^^.  And  at  the  end  of  each 
speech,  the  whole  company  joined  in  applauding  the  s]H'akor  by 
calling  hoho.    Loskiel,  p.  138 

This  cry  of  apj^robation  is  often  noticed  and  described.  It  is 
sometimes  written  Jo-hah  but  pronounced  Yo-hah.  William  Marshe's 
account  is  good,  though  it  appears  in  his  journal  as  Jo-bab,  an  evi- 
dent error.  In  his  journal  of  the  council  at  Lancaster  in  1744.  he 
said: 

The  Indians  thereupon  gave  the  cry  of  approbation  ;  by  this  we 
were  sure  the  speech  was  well  approved  by  the  Indians.    This  cry 


430  NEW  YORK  STATE  MUSEUM 

is  usually  made  on  presenting  wanipuni  to  the  Indians  in  a  treaty, 
and  is  performed  thus :  The  grand  chief  and  speaker  amongst  them 
pronounces  the  word  jo-bab!  (jo-hah!)  with  a  loud  voice  singly; 
then  all  the  others  join  in  this  sound  zvoh!  dwelling  some  little  time 
upon  it,  and  keeping  exact  time  with  each  other,  and  immediately 
with  a  sharp  noise  and  force,  utter  this  sound  wugh!  This  is  per- 
formed with  great  decorum ;  and  with  the  Indians  is  like  our  English 
huzza!    Marshe,  7:185 

While  Conrad  Weiser,  in  the  council  of  1743,  noted  that  "  the 
usual  Cry  by  way  of  Approbation  and  Thanks  was  given  "  after 
each  speech,  he  said  of  one :  The  solemn  Cry,  by  way  of  thanks- 
giving and  Joy,  was  repeated  as  many  times  as  there  were  Nations 
present."  This  was  often  done  when  the  fullest  agreement  was 
desired.  The  peculiar  response  has  been  described  by  many,  and 
was  recorded  in  1695  as  Jo  Hue  Hue  Hogh.  Colden  gave  a  good 
account  of  this  in  the  council  in  which  he  presided,  August  19, 
1746: 

At  every  Stop  where  a  Belt  was  given,  one  of  the  Sachems  call'd 
out  Yo-hay,  to  which  all  the  rest  answered  in  a  Sound  which  can 
not  be  expressed  in  our  Letters,  but  seemed  to  consist  of  two  Words, 
remarkably  distinguished  in  the  Cadence ;  it  seem'd  to  this  purpose ; 
the  Sachem  calls.  Do  you  hear?  The  Answer  is,  We  attend  and 
remember,  or  understand ;  or  else  it  is  a  Kind  of  Plaudit  our  Inter- 
preters could  not  explain.  At  the  Close  of  the  Speech,  one  Sachem 
of  each  Nation  call'd  out  severally  the  Yo-hay,  to  which  the  others 
of  the  same  Nation  answer'd  severally :  But  when  the  War-Belt 
was  thrown  down,  they  gave  the  War-Shout.  We  expected  but  six 
of  these  Plaudits,  according  to  the  Number  of  the  Six  Nations,  but 
eight  were  distinctly  delivered ;  by  which  we  understand  some  other 
Nations  were  united  with  them  on  this  Occasion.    Golden,  p.  174 

At  the  division  of  presents  the  eight  parties  appeared,  two  repre- 
senting two  tribes  of  Mississagas,  and  receiving  each  a  part. 

The  next  Day  the  War- Kettle  was  set  over  the  Fire,  and  towards 
Evening  the  Indians  in  his  Excellency's  Presence,  where  many 
Gentlemen  attended  him,  began  the  War-Dance,  and  continued  it 
till  late  in  the  Night :  They  were  painted  as  when  they  go  to  War. 
The  Dance  is  a  slow  and  solemn  Motion,  accompanied  with  a  pa- 
thetick  Song.  The  Indians  in  their  Turns  perform  this  singly,  but 
it  is  not  easy  to  describe  the  Particularities  of  it.    Colden,  p.  180 

Each  of  the  Five  Nations  had  its  own  council  for  its  own  pur- 
poses, but  a  general  one  could  be  called  by  any  one  of  these,  if 


COUNCILS  AND  CERE:\I0NIES  OF  ADOPTION  OF  NI-:\\'  YORK  INDIANS  4^1 

occasion  required.  Proper  notice  was  g-iven  l^y  swift  runners.  'I'he 
great  council  met  annually  at  Onondaga,  and  for  a  time  its  main 
purpose  was  the  peaceable  settlement  of  difficulties  between  the 
nations.  Insensibly  the  bond  grew  stronger  and  the  power  of  tl:e 
Iroquois  greater.  Ambassadors  came  from  tributary  or  suppliant 
nations,  nor  were  England  and  France  unrepresented  at  ( )nondaga. 
For  convenience  Albany,  Montreal  and  Phila(lel])hia  were  made 
hearths  for  council  fires,  and  others  were  kindled  as  need  re(|uired. 
Unconfederated  nations  were  less  particular  in  this,  and  no  place 
m  New  York  had  national  importance  in  their  own  territory.  With 
their  Iroquois  rulers  it  w^as  different.  Onondaga  was  tlie  center  of 
power  and  justice.  To  appeal  to  it  was  like  the  ancient  appeal  to 
Caesar.  Originally  merely  a  convenient  place  for  settling  disputes, 
its  mandates  were  at  last  obeyed  by  all  the  Indians  of  the  Atlantic 
states,  and  its  favor  was  sought  by  the  greatest  nations  of  Europe. 

Though  the  pipe  was  smoked  at  all  councils  it  seems  to  have  had 
no  special  ceremonial  prominence  in  Xew  York  for  a  long  time. 
As  a  feature  of  treaties  there  La  Honton  seems  to  have  been  the 
first  to  mention  the  calumet  in  the  council  at  La  Famine  in  1684, 
and  then  as  distinct  from  the  ordinary  pipe.  He  said  of  this  and 
its  high  esteem : 

The  Grangula  sat  on  the  east  side,  being  plac'd  at  the  head  of  his 
men,  with  his  pipe  in  his  mouth,  and  the  great  calumet  of  peace  be- 
fore him  .  .  .  The  calumet  of  peace  is  made  of  certain  stones,  or 
of  marble,  wdiether  red,  black  or  white.  The  pipe  or  stalk  is  four  or 
five  foot  long;  the  body  of  the  calumet  is  eight  inches  long,  and  the 
mouth  or  head,  in  which  the  tobacco  is  lodged,  is  three  inches  in 
length ;  its  figure  approaches  that  of  a  hammer.  The  red  calumets 
are  most  esteem'd.  The  savages  make  use  of  'em  for  negotiations 
and  State  affairs,  and  especially  in  voyages,  for  when  they  have  a 
calumet  in  their  hand,  they  go  where  they  will  in  safety.  The  calu- 
met is  trimm'd  with  yellow,  white  and  green  feathers,  and  has  the 
same  effect  among  the  savages  that  the  Hag  of  friendship  has 
amongst  us;  for  to  violate  the  rights  of  this  venerable  pipe  is  among 
them  a  flaming  crime,  that  will  draw  down  mischief  upon  ihe 
nations.    La  lion  fa  11,  i  135 

In  this  account  the  Onondaga  chief  smokes  his  own  i)ii)e.  l)ut 
there  is  no  niention  of  his  smoking  the  calumet  or  of  any  other  per- 
son doing  so.  A  little  before  Bru}as  recorded  some  Nb)ha\\k  \\«)r(l> 
relating  to  its  use.    Gaiengwata  was  fo  put  tobacco  in  the  cahiiiicf : 


432 


NEW   YORK  STATE  .AIUSEUM 


Garoutai^wanni,  to  take  the  calumet  from  any  one  zcJw  smokes  to- 
bacco to  smoke  it  in  turn;  Wag-onroutagwas,  that  I  ma\  smoke  in 
thy  calumet,  but  it  is  not  mentioned  as  of  ceremonial  importance. 
It  is  nnich  the  same  in  the  Jesuit  Relations  and  the  earlier  colonial 
documents  of  New  York.  The  Relation  of  1646  refers  to  its  com- 
mon but  not  prominent  use  in  councils,  in  describing  the  visit  of 
some  Mohawks  to  Canada:  "  The  savages  make  no  assembly  unless 
with  a  calumet  of  tobacco  in  the  mouth,  and  as  fire  is  necessary  to 
take  the  tobacco,  they  light  some  almost  always  in  their  assemblies." 

La  Salle  held  a  council  with  the  Senecas  in  1669,  and  Gallinee 
described  this  and  the  informal  way  of  smoking,  as  before  quoted. 
Each  man  had  his  own  pipe  and  passed  it  to  no  one  else.  He 
lighted  it  at  once  and  smoked  throughout  the  council.  In  these 
and  other  instances  the  French  often  called  any  pipe  a  calumet,  as 
in  the  account  of  Iroquois  customs  in  1666,  where  it  is  said  that 
when  a  man  dies  "  they  paint  red  calumets,  calumets  of  peace  on 
the  tomb."  When  Count  Frontenac  came  to  Lake  Ontario  to  build 
a  fort  in  1673,  he  was  met  by  60  Iroquois  sachems,  and  *'  after  hav- 
ing sat  and  as  is  their  custom,  smoked  for  some  time,  one  of  them  " 
made  an  address.  Frontenac  replied  that  he  had  made  a  fire  where 
they  could  smoke  and  he  could  talk  to  them.  The  inference  is  that 
the  smoking  was  pleasant  and  social,  but  not  in  the  least  ceremonial. 

About  the  same  time  Father  Milet  described  some  interesting 
Iroquois  customs,  and  said  that  at  formal  friendly  meetings  the 
visitors  kindle  the  woodside  fire  "  in  sign  of  peace,  and  are  met  by 
the  ancients  of  the  town.  After  having  smoked  and  received 
compliments  they  are  led  to  the  cabin  assigned  them.''  In  these 
cases  there  seems  no  definite  ceremonial  use,  and  in  fact  it  was  in 
1673  that  Father  Marquette  gave  the  full  account  of  the  pipe  of 
peace  and  its  solemn  use,  as  he  found  it  among  the  Illinois.  The 
intimate  relations  of  the  French  and  western  Indians  brought  it 
sooner  into  prominence  in  Canada  than  in  New  York.  On  the 
whole  Charlevoix's  statement,  made  in  1721,  may  be  fully  accepted : 
"It  is  more  in  use  among  the  southern  and  western  nations  than 
among  the  eastern  and  northern."  Lafitau  said  much  the  same. 
Roger  Williams,  Capt.  John  Smith  and  others,  mention  no  cere- 
monial use  of  the  calumet  along  the  Atlantic  coast.  With  the  be- 
ginning of  the  1 8th  century  it  appears  occasionally  in  reports  of 


COUNCILS  AND  CEREMONIES  OF  ADOPTION  OF  NEW  YORK  INDIANS  433 

New  York  councils,  as  something  remarkable  and  connected  with 
distant  nations.  Thus  in  171 2  the  Delawares  carried  a  calumet  to 
the  Iroquois  which  attracted  attention.  It  had  "  a  stone  head,  a 
wooden  or  cane  shaft,  and  feathers  fixt  to  it  like  wings,  with  other 
ornaments."  Some  western  Indians  came  to  Albany  in  1723,  leav- 
ing a  calumet  there.  In  explanation  of  their  luuisual  present  they 
said : 

A  calumet  pipe  among  our  nations  is  esteemed  very  valuable,  and 
is  the  greatest  token  of  peace  and  friendship  we  can  express.  A 
calumet  pipe  and  tobacco  is  used  when  brethern  come  together. 

As  though  this  were  necessary  in  Xew  York  they  described  its 
use  and  meaning,  and  induced  the  Albany  people  and  Iroquois  to 
smoke  with  them,  saying: 

When  one  brother  comes  to  visit  another  it  is  the  common  prac- 
tice among  us  to  smoke  a  pipe  in  Peace  together  and  reveal  our 
Secrets  .  .  .  and  therefore  desire  that  according  to  our  Custom  we 
take  each  a  Whiff  out  of  a  Calumet  Pipe  in  token  of  Peace  and 
Friendship  Which  being  done  said  we  thank  the  P)rethern  for  smok- 
ing out  of  our  Calumet  of  Peace  and  is  a  sufficient  proof  to  us  of 
your  friendship.    O'Callaghan,  5  -.693 

Not  till  1 75 1  is  there  any  farther  account  of  the  ceremonial  pipe 
in  New  York,  appearing  then  as  something  strange.  The  Catawba 
chiefs  had  come  north  on  a  peace  embassy  to  Albany,  and  in  the 
council,  having  "  lit  their  pipes,  the  king  and  one  more  put  them 
in  the  mouths  of  the  chief  sachems  of  the  Six  Nations,  who  smoked 
out  of  them."  A  little  later,  in  the  same  council,  "  the  chief  sachem 
of  the  Senecas  lit  a  pipe,  and  put  it  into  the  mouths  of  each  of  the 
Catawbas,  who  smoked  out  of  it,  and  then  he  returned  it  among  the 
Six  Nations."    O'Callaghan,  6:724 

Sir  William  Johnson  afterward  presented  the  Onondagas  with  a 
massive  calumet,  for  great  occasions,  and  this  was  used  at  the  coun- 
cil with  Pontiac,  held  at  Oswego  in  1766.  Then  it  was  more  fre- 
quently seen  at  councils  in  New  York,  but  never  became  popular. 
On  a  certificate,  used  by  Johnson  and  representing  a  council,  the 
calumet  lies  on  the  ground,  while  Johnson,  on  one  side  of  the  fire, 
presents  a  medal  to  an  Indian  on  the  other.  This  interesting  design 
is  from  a  blank  certificate  belonging  to  the  New  York  Historical 
Society.    Three  officers  sit  on  a  bench  on  one  side  and  three  Indians 


434 


NEW  YORK  STATE  MUSEUM 


on  the  other.    The  claim  of  friendship  and  a  single  heart  are  on 
the  tree  of  peace.    It  reads  as  follows : 

By  the  Honorable  .Sir  \\'illiani  Johnson,  Bart.,  His  Majesty's  sole 
Agent  and  Superintendent  of  Indian  Affairs  for  the  Northern  De- 
partment of  North  America,  Colonel  of  the  Six  United  Nations, 
their  Allies  and  Dependants,  etc.,  etc. 

To  IVlicrcas,  I  have  received  repeated  proofs  of  your  at- 

tachment to  his  Britannic  Majesty's  Interests  and  Zeal  for  his  service 
upon  sundry  occasions,  niore  particularly 

I  do  therefore  give  you  this  public  Testimonial  thereof,  as  a  proof 
of  his  ^Majesty's  Esteem  and  Approbation,  Declaring  you,  the  said 
to  be  a  of  your  and  recommending  it  to 

r^ll  his  ?^Iajesty's  Subjects  and  faithful  Indian  Allies  to  Treat  and 
Consider  you  upon  all  occasions  agreeable  to  your  character,  Station 
and  services.  Given  under  my  hand  and  seal  at  Arms  at  Johnson 
Hall  the       day  of  i/  • 

By  Command  of  Sir  W :  Johnson. 

The  above  certificate  has  nothing  to  do  with  an  Indian  council, 
save  as  the  picture  symbolically  represents  one.  Another  filled  out 
and  different  in  character  was  recently  at  the  Onondaga  reservation. 
The  latter  has  not  even  this,  but  it  seems  well  to  place  it  on  perma- 
nent record,  and  so  this  also  follows.  It  is  written  on  a  well  pre- 
served parchment : 

By  the  Honorable  Sir  William  Johnson,  Baronet,  His  Majesty's 
sole  agent  and  superintendent  of  the  affairs  of  the  Six  United 
Nations,  their  Allies,  Dependants,  and  Colonel  of  the  Same,  etc. : 

To  the  Oneidas  and  Tuscaroras  living  at  and  about  Aughguago : 

Whereas,  You  have  on  sundry  occasions  manifested  your  love 
and  fidelity  to  His  ]\Iajesty,  the  Great  King  George,  and  your  sin- 
cere attachment  to  all  his  subject'^,  your  brethern,  and  have  plighted  ^ 
to  him  by  several  belts  of  wampum  your  solemn  assurance  that  you 
are  determained  to  remain  firm  and  steadfast  friends  to  the  British 
interest  so  long  as  God  shall  give  you  life,  and  will  promote  the 
same  amongst  all  Indians  to  the  utmost  of  your  brotherhood  and 
desire  all  His  Majesty's  subjects  to  whom  this  may  be  shown  to 
receive  and  treat  you,  the  said  Oneidas  and  Tuscaroras  of  Augh- 
guago as  good  friends  and  brothers  to  the  English. 

Given  under  my  hand  and  seal  of  office  at  Fort  Johnson,  this 
twenty-fifth  day  of  August,  in  the  year  of  our  Lord,  one  thousand 
seven  hundred  and  fifty-seven. 

(Signed)  William  Johnson. 

Practically,  wampum  took  the  place  of  the  pipe  of  peace  in  New 
York  for  a  long  time,  opening  all  councils  and  treaties,  but  the 


COUNCILS  AND  CEREMONIES  01-  ADOPTION  OF  NEW  YORK  INDIANS  435 

succeeding  ceremonies  depended  on  tlie  nature  of  the  business. 
At  the  council  at  Onondaga  in  November  1655,  with  Chaumont 
and  Dablon,  the  reply  of  the  Iroquois  was  prefaced  : 

By  six  airs  or  chants,  which  had  nothing  savage  and  which  ex- 
pressed very  naively,  by  the  diversity  of  tones,  the  different  pas- 
sions they  wished  to  represent.  The  first  song  said  thus:  O,  the 
beautiful  land,  the  beautiful  land,  whieh  is  to  be  inhabited  by  the 
Freneli.  Aagochiendaguese  commenced  alone  in  the  person  of  an 
Ancient  who  was  taking  his  place,  but  always  in  the  same  way  as 
though  he  himself  had  spoken;  then  all  the  others  repeated,  botli  its 
note  and  its  letter  agreeing  marvellously  well. 

In  the  second  chant  the  chief  intoned  these  words:  Good  neivs! 
very  good  news'.  The  others  repeated  them  in  the  very  same  tone. 
Then  the  chief  continued,  //  is  all  good,  my  brother,  it  is  every  zvay 
good  that  zee  speak  together,  it  is  zvholly  good  that  zve  have  a 
heaveiily  speech. 

The  third  song  had  a  grace  given  it  by  a  very  melodious  refrain, 
and  said:  My  brother,  J  salute  thee:  }ny  brother,  thou  art  zvelcome. 
Ai,  ai,  ai,  hi.  0,  the  beautiful  voice!  O,  the  beautiful  voice  that 
thou  hast!  Ai,  ai,  ai,  hi.  O,  the  beautiful  voice,  0,  the  beautiful 
voice  that  I  also  have!   Ai,  ai,  ai,  hi. 

The  fourth  song  had  another  grace  by  the  cadence  which  these 
musicians  kept,  striking  with  their  feet,  their  hands,  and  their  pipes, 
against  the  mat,  but  with  such  good  accord  that  this  noise  so  well 
regulating  made  a  harmony  sweet  to  hear ;  these  are  its  words : 
"My  brother,  I  salute  thee:  it  is  all  good :  unfeignedly  I  accept  the 
heaven  zvJiich  thou  hast  made  me  see ;  yes,  I  agree  to  it.  I  accept  it. 

They  sang  for  the  fifth  time  saying:  Adieu  to  zvar,  adieu  to  the 
ax:  up  to  the  present  time  zve  have  been  insane,  but  henceforth  zve 
will  be  brothers:  yes,  indeed  zve  zvill  be  brothers. 

The  last  song  had  the  words  :  To-day  the  great  peace  is  made. 
Adieu  to  zvar,  Adieu  to  arms:  for  the  zvJwlc  affair  is  beautiful 
throughout ;  thou  dost  upJiold  our  cabins  zvhen  thou  comcst  zvith  us. 

These  songs  were  followed  by  four  beautiful  presents.  Relation, 

1656 

After  these  a  Cayuga  chief  made  a  half  hour's  speech,  ending 
with  a  song.    The  account  goes  on : 

All  present  sang  with  him,  but  with  a  dift'erent  and  heavier  tone, 
striking  their  mat  in  cadence,  during  which  this  man  danced  in  the 
midst  of  all,  stirring  himself  in  a  strange  fashion,  and  sparing  no 
part  of  his  body,  so  that  he  made  gestures  with  his  feet,  with  his 
hands,  with  his  head,  with  his  eyes,  with  his  mouth,  keci)ing  time  so 
well  with  his  own  song  and  that  of  the  others,  that  this  appeared 
admirable.    This  is  what  he  sang:    A,  a  ha  Gaiandcrc,  gaiandcre, 


436 


NEW  YORK  STATE  MUSEUM 


that  is  to  say  properly  in  the  Latin  tongue,  lo,  io  triumphe:  and 
then,  E,  e,  he,  Gaiandere,  gaiandere,  0,  o,  ho,  Gaianderc,  gaiaiidere. 
He  explained  what  he  meant  by  his  Gaiandere,  which  signifies 
among  them  most  excellent  thing.  He  then  said  that  what  we 
others  called  the  Faith  among  ourselves,  ought  to  be  called  Gaian- 
dere among  them,  and  in  order  to  signify  this  better  he  made  the 
first  present  of  wampum. 

The  early  French  writers  abound  in  accounts  of  the  pantomime 
common  in  Indian  councils,  especially  those  of  the  Iroquois.  In 
one  in  Canada,  held  with  the  Mohawks  in  1645,  the  presents  were 
hung  on  a  cord  between  two  poles,  and  Kiotsaeton  spoke.  ''After 
a  few  words  he  began  to  sing  and  his  comrades  responded.  He 
promenaded  in  that  great  place  as  in  a  theater.  He  made  a  thou- 
sand gestures,  he  looked  at  the  sky,  he  faced  the  sun,  he  rubbed 
his  hands."  At  a  later  council  that  year,  "  This  discourse  finished, 
the  Iroquois  set  himself  to  sing  and  dance;  he  took  a  Frenchman 
on  one  side,  an  Algonquin  and  Huron  on  the  other,  and  holding 
themselves  all  bound  with  his  arms,  they  danced  in  cadence  and 
sang  with  a  strong  voice  a  song  of  peace." 

The  Relation  of  1656  tells  how  Garakontie,  the  principal  chief 
of  the  Five  Nations,  expressed  his  feelings  at  an  Onondaga  council 
that  year.  He  ''  takes  the  Father  by  the  hand,  making  him  rise, 
leads  him  into  the  midst  of  all  present,  throws  himself  on  his  neck, 
embraces  him,  and  holding  in  his  hand  the  beautiful  collar,  makes  a 
belt  of  it  for  him,  protesting  in  the  face  of  heaven  and  earth  that 
he  wishes  to  embrace  the  Faith  as  he  embraces  the  Father."  All 
councils  were  not  so  pleasant.  Lord  Bellomont  wrote  of  one  held 
in  Albany,  August,  1700: 

It  lasted  seven  or  eight  days,  and  was  the  greatest  fatigue  I  ever 
underwent  in  my  whole  life.  I  was  shut  up  in  a  close  chamber  with 
50  Sachems,  who  besides  the  stink  of  bear's  grease  with  which  they 
plentifully  dawb'd  themselves,  were  continually  either  smoaking 
tobacco  or  drinking  drams  of  rum.    O'Callaghan,  4:714 

Many  instances  of  this  kind  show  that  while  Indian  councils  were 
dignified  they  were  not  always  solemn.  Humorous  and  witty 
speeches  were  greatly  enjoyed  and  the  Indian  loved  laughter  as  well 
as  the  white  man.  A  very  broad  hint  they  thought  not  incompatible 
with  serious  business.    In  1721  they  said  to  George  Burnet: 

Being  informed  that  your  Excellency  is  marryed  at  New  York, 
We  beg  leave  to  acquaint  you,  that  We  are  glad  of  it,  and  wish  you 


COUNCILS  AND  CEREMONIES  OF  ADOPTION  OF  NEW  YORK  INDIANS  437 

much  Joy  And  as  a  token  of  our  Rejoycing  We  present  a  few  Beavers 
to  your  Lady  for  Pin  Money,  and  Say  withall  that  it  is  Customary 
for  a  Brother  upon  his  Marryage  to  invite  his  Brethern  to  be  ]\Ierry 
and  Dance.    O'Callaghaii,  5  -.640 

Of  course  the  happy  groom  responded  "  and  Ordered  them  some 
Barrls  of  Beer  to  be  merry  with  all  and  dance  which  they  did  ac- 
cording to  their  Custom."  At  every  council,  however,  the  dead 
and  the  bereaved  were  remembered.  Sometimes  there  was  a  special 
mourning.  At  a  conference  in  Albany  in  1702,  the  Sachims  of 
ye  5  Nations  appeare*^  before  his  Excellencys  lodging  at  ye  place 
prepared  for  their  reception  sung  a  sorrowful  Song,  which  they  had 
made  upon  ye  death  of  his  late  Maj^^  King  William  ye  third  of 
blessed  memory." — O'Callaghaii,  4:986 

Thomas  Clarkson  gave,  in  his  biography  of  William  Penn,  an 
account  of  his  great  treaty  and  of  the  way  in  which  he  was  dressed. 
In  describing  the  Indian  attendants  he  mentioned  the  horn,  to  which 
reference  is  made  in  the  condoling  council  as  an  emblem  of  au- 
thority.   He  said : 

One  of  the  sachems,  who  was  the  chief  of  them,  then  put  upon 
his  own  head  a  kind  of  chaplet,  in  which  there  appeared  a  small 
horn.  This,  as  among  the  primitive  European  nations,  and  accord- 
ing to  Scripture  language,  was  an  emblem  of  kingly  power;  and 
whenever  the  chief,  who  had  a  right  to  wear  it,  put  it  on,  it  was 
understood  that  the  place  was  made  sacred,  and  the  persons  of  all 
present  inviolable.  Upon  putting  on  this  horn  the  Indians  threw 
down  their  bows  and  arrows,  and  seated  themselves  around  their 
chiefs,  in  the  form  of  a  half-moon  upon  the  ground.  Aborigi)ies' 
Com.  p.  36 

In  New  York  Indian  councils,  the  chiefs  do  not  seem  to  have 
worn  any  distinctive  badge.  In  battle,  war  chiefs  wore  certain 
feathers  that  they  might  be  recognized,  but  we  have  no  intimation 
of  any  distinct  mark  for  principal  chiefs.  In  councils  it  was  not 
needed.  Even  the  introduction  of  medals  hardly  affected  this. 
Most  sachems  had  them,  but  then  so  did  war  chiefs  and  brave  war- 
riors. They  were  more  marks  of  ability  and  actions  than  of  office, 
a  recognition  of  worth,  but  conferring  no  rank.  This  is  one  of  the 
curious  resemblances  in  our  national  political  system  and  that  of 
the  Iroquois.  Unquestionably  exercising  great  power  their  sachems 
had  no  official  distinction  in  dress.  The  horns  of  power  conferred 
upon  them  were  but  figures  of  speech.    They  received  authority 


438 


NEW  YORK  STATE  MUSEUM 


but  without  its  visible  emblems,  and  to  the  sight  were  but  as  before. 
While  this  was  true  of  the  Iroquois,  with  their  acknowledged  power, 
it  seems  probable  that  weaker  tribes  and  men  affected  distinctions 
and  display  on  smaller  foundations. 

The  old  custom  of  shaking  hands  at  the  end  of  a  council  seems 
now  laid  aside,  but  nearly  40  years  ago  (1867)  the  writer  has  seen  a 
long  row  of  men  file  past  him  for  this  friendly  greeting.  It  was 
sometimes  mentioned  in  early  records.  The  last  formal  wayside 
reception  of  white  men  at  Onondaga  was  in  1873,  when  Bishop 
Huntington,  with  a  score  of  clergymen  and  many  others,  halted  for 
over  an  hour  on  the  road,  while  Captain  George  leisurely  prepared 
to  welcome  his  visitors,  address  and  lead  them  on  their  way.  The 
Oneidas  Avent  in  long  processions  to  escort  Bishop  Hobart,  but  re- 
ceptions are  very  informal  now,  and  even  an  important  council  may 
be  like  a  quiet  gathering  of  old  farmers,  attended  with  very  little 
ceremony.  Though  many  early  features  are  retained  in  the  con- 
dolence, no  ceremonial  dress  now  appears,  but  an  adoption  often 
has  picturesque  features.  The  one  who  sings  the  song  in  this 
usually  has  a  distinctive  dress,  and  sometimes  dances  accompany 
the  ceremony,  while  the  feast  is  a  frequent  feature.  The  recipient 
of  the  honor  shakes  hands  with  his  new  relations,  as  in  earlier  days. 


SUPPLEMENTAEY 

In  1905  the  writer,  for  his  own  purposes,  made  trips  to  several 
interesting  locaHties  and  collections,  securing  many  valuable  figures 
and  descriptions,  a  few  of  which  will  be  briefly  mentioned.  The 
valley  of  the  Genesee  river  furnished  many,  but  a  large  portion  of 
these  are  relics  of  recent  times.  An  early  mound,  near  Mount 
Morris,  was  examined,  and  both  its  structure  and  contents  were  of 
great  interest.  It  was  about  30  feet  across,  and  among  the  remark- 
able features  had  a  well  laid  layer  of  cobblestones  some  distance 
beneath  the  surface,  arching  and  covering  the  sepulcher.  A  beauti- 
ful mound-builder's  pipe  was  found  in  the  mound,  780  small  discoid 
shell  beads  and  72  beads  of  river  pearls.  These  are  the  first  of  the 
latter  reported  in  this  State.  In  another  mound  in  the  same  field  a 
mound-builder's  pipe  and  a  native  copper  implement  were  also 
found.  Some  curious  bone  implements  from  that  valley  have  not 
been  published,  and  a  massive  grooved  ax  is  among  the  finds  there. 

At  a  site  near  Richmond's  Mills  many  curious  bone  articles  have 
been  found  almost  unique  here.  Fine  clay  pipes  occur  in  that 
region.  In  Chenango  county,  along  the  Unadilla  river,  many  good 
relics  were  seen,  valuable  more  for  locality  than  rarity.  Some, 
however,  deserve  notice. 

In  Jefferson  county  many  fine  and  absolutely  unique  relics  have 
come  to  light.  After  the  publication  of  the  Perch  Lake  Mounds 
the  writer  visited  the  ossuary  on  Chaumont  bay,  and  carefully  ex- 
amined the  remarkable  relics  found  there.  To  his  medical  friend, 
Dr  Getman,  the  skulls  were  of  great  interest  from  their  injuries 
and  aftergrowth.  Two  amulets  found  in  this  ossuary  are  believed 
to  be  the  first  taken  from  a  grave  in  this  State.  One  of  them  is 
very  broad  and  depressed,  being  quite  remarkable  in  form.  In  the 
vicinity  of  W^atertown  many  unique  pipes  and  bone  articles  have 
come  to  light,  several  forms  appearing  which  are  as  yet  unpublished. 
It  would  take  long  to  describe  them  adequately,  but  figures  were 
secured  of  a  large  number.  One  clay  pipe  in  the  form  of  a  sun- 
fish  the  writer  did  not  see.  Not  the  least  of  these  acquisitions  were 
some  European  cylindric  brass  beads,  from  sites  classed  as  pre- 

439 


440 


NEW  YORK  STATE  MUSEUM 


historic.  These  may  have  come  from  Cartier  in  1535,  to  whose 
hberal  distribution  of  combs  the  Indians  may  have  owed  their  first 
ideas  of  these. 

In  Onondaga  county,  many  fine  early  articles  have  recently  been 
obtained,  and  some  interesting  and  unpublished  bone  relics  are  from 
sites  over  300  years  old.  A  few  of  these  are  absolutely  unique,  and 
suggest  new  uses.  The  long  awls  were  employed  in  weaving  and 
basket  making.  In  that  county,  too,  a  massive  grooved  stone  ax 
has  been  found  on  the  high  ridge  between  Skaneateles  and  Otisco 
lakes,  and  also  a  very  large  stone  gouge,  inches  long,  with 

other  more  common  implements.  Rare,  as  these  articles  are  in  that 
region,  their  occurrence  where  found  is  a  great  surprise. 

The  writer  has  not  yet  examined  a  massive  silver  medal  offered 
for  his  inspection,  and  which  seems  of  great  interest.  It  was  taken 
from  an  Oneida  grave  by  some  boys  more  than  60  years  ago.  It  is 
of  elliptic  form,  plain  on  one  side  and  with  heraldic  devices  on  the 
other.  An  electrotype  of  another  Iroquois  Montreal  medal  has  been 
procured,  which  he  is  again  compelled  to  attribute  to  the  Revolu- 
tion rather  than  the  old  French  war,  as  some  maintain.  The  ob- 
verse is  as  usual,  a  city  with  the  name  of  Montreal  above.  The 
reverse  is  Sarahowane  AH.  Canaioharees.  The  latter  is  the  tribal 
name  of  the  Mohawks  called  Canajoharies,  to  whom  Joseph  Brant 
belonged.  Ni  seems  intended  for  Nickus,  a  favorite  name.  The 
personal  name  is  usually  written  Sharenhowane,  he  zvas  a  tree  with 
large  branches.  This  is  a  principal  chief's  title  in  the  Wolf  clan, 
properly  borne  by  but  one  person  at  a  time.  Peter  Saghsanowane 
was  a  prominent  member- of  that  clan  in  1754,  and  the  Indian  name 
may  be  the  same.  At  that  time  no  Nickus  was  reported  in  the  clan 
of  the  Wolf.  According  to  family  traditions  this  medal  was  ob- 
tained from  the  Indians  toward  the  close  of  the  Revolutionary  War. 
Judged  by  the  names  on  them,  these  medals  certainly  indicate  that 
period. 

In  the  vicinity  of  Elmira  more  Iroquois  traces  have  appeared  on 
sites  where  triangular  arrows  are  exclusively  associated  with  earth- 
enware. Steatite  does  not  occur  on  these  though  frequent  on 
others.  Mr  L.  D.  Shoemaker  has  a  well  wrought  human  face  in 
stone  from  a  village  site  near  Elmira.  In  three  years  he  had  col- 
lected "  800  arrow  and  spear  heads,  much  pottery,  pestles,  celts, 


COUNCILS  AND  CEREMONIES  OF  ADOPTION  OF  NEW  YORK  INDIANS  44I 

Some  notice  lias  been  taken  of  a  quantity  of  articles  fouiid  in  a 
large  ossuary  m  Niagara  county.  The  writer  has  since  seen  the 
entire  collection  securing  figures  of  these  and  other  valuable  articles 
found  in  that  region.  Among  the  latter  are  fine  bird  amulets. 
Many  fine  articles  along  the  Susquehanna  have  had  brief  notices, 
but  the  figures  and  descriptions  are  as  yet  unpublished.  This  is 
also  the  case  with  many  unique  fragments  of  Indian  pottery.  The 
evolution  of  the  human  face  and  form  on  earthenware  can  now  be 
fully  illustrated,  and  many  handles  of  vessels  have  been  found. 
The  rare  pottery  with  circular  bosses  on  the  outside  has  several 
times  been  secured,  and  better  figures  of  perfect  vessels  can  now 
be  had.  Perhaps  in  no  one  department  has  there  been  a  more  dis- 
tinct advance  in  our  knowledge  than  in  that  of  earthenware  of  all 
kinds,  since  the  publication  of  the  bulletin  on  this  subject. 

Since  the  treatment  of  metallic  implements  and  ornaments  many 
interesting  examples  have  come  to  light,  one  fine  specimen  being 
from  a  burial  mound.  A  number  of  photographs  of  wampum  belts, 
whose  history  is  of  some  interest,  have  also  been  secured.  -As  was 
anticipated,  the  publication  of  this  series  of  bulletins  has  called  out 
information  on  almost  every  subject,  and  there  is  abundant  ma- 
terial now  in  hand  to  round  out  our  knowledge  of  the  aborigines 
of  New  York  to  a  great  extent. 

One  interesting  class  of  relics  has  not  been  mentioned,  bebg 
European  in  character,  though  Indian  in  use.  Nothing  pleased  the 
aborigines  more  than  the  early  glass  beads.  They  were  used  in  vast 
quantities  and  were  often  of  fine  designs.  Of  course  they  are  rarer 
now  on  Indian  sites  than  they  once  were,  but  the  writer  has  handled 
many  thousands,  and  figured  hundreds,  plain  or  in  colors.  The 
reader  need  expect  none  as  large  as  a  hen's  egg,  as  sometimes 
reported,  but  some  are  as  large  as  the  egg  of  the  crow.  These 
massive  ones  are  angular,  with  concentric  starry  patterns  of  many 
colors  appearing  at  the  ends.  From  this  they  range  down  to  those 
of  a  very  small  size.  Those  of  the  size  and  form  of  a  pea  are  either 
a  rich  blue  or  Indian  red  as  a  rule,  but  other  colors  appear.  Some- 
what larger  globular  beads  are  striped  or  have  the  internal  star 
pattern,  and  similar  forms  are  used  in  our  kindergartens  now.  On 
Iroquois  sites  later  than  1620  they  abound,  and  occasionally  appear 
on  camps. 


442 


NEW  YORK  STATE  MUSEUM 


While  usually  scattered  over  the  fields  the  writer  has  found  them 
arranged  on  brass  wire,  still  well  preserved  after  being  in  the  earth 
for  250  years.    On  wire  they  were  sometimes  arranged  in  patterns. 

Another  very  distinct  class  has  been  misunderstood  by  those  who 
have  not  seen  them.  In  1654  Father  Le  Moyne  presented  the 
Onondagas  with  "  cent  petits  tuyaux  ou  canons  de  verre  rouge  qui 
sont  les  diamans  du  pais,"  and  in  1669  Father  Bruyas,  at  Oneida, 
rewarded  his  good  scholars  with  une  corde  de  rassade,  ou  deux 
petits  tuyaux  de  verre  ou  deux  bagues  de  leton."  These  "  tuyaux 
ou  canons  "  were  slender  and  cylindric  glass  tubes,  of  various  colors 
and  often  longitudinally  striped.  So  slender  and  delicate  are  they 
that  it  is  surprising  they  have  escaped  destruction.  While  some  are 
quite  small,  others  are  several  inches  long,  and  many  have  a  spiral 
twist.  !Most  of  the  latter  are  Indian  red  in  color.  Two  of  these 
glass  cylinders,  or  two  brass  rings,  Bruyas  seems  to  have  thought 
equal  in  value  to  a  string  of  ordinary  beads. 

Many  carvings  on  bone,  representing  the  human  face,  have  been 
figured-since  the  issue  of  the  bulletin  on  that  material,  and  some  of 
the  scrapers  made  of  long  bones  so  abundantly  found  in  Ohio. 
From  the  Chaumont  ossuary  came  the  finest  horn  spearhead  or 
knife  as  yet  found  in  New  York.  It  is  14  inches  long  and  is  orna- 
mented with  an  elaborate  pattern  of  straight  lines  on  one  surface. 

Worthy  of  notice  also  are  three  shell  gorgets.  One  from  Ni- 
agara county  is  neatly  worked  from  the  outer  whorl  of  Busy  con 
perversum,  and  is  6]/^  inches  long  by  4^  wide.  Two  perforations 
have  been  made  from  the  concave  side,  that  being  the  side  exposed 
to  view.  Another  fine  shell  gorget  from  Wayne  county  is  elliptic 
and  perforated.  This  lay  in  the  soft  muddy  bottom  of  Seneca 
river,  and  is  in  fine  preservation.  Another  is  from  Onondaga 
county,  and  is  of  an  obtuse  oval  outline,  being  3  inches  long  by  2^ 
wide.  From  a  circle  around  the  central  perforation  radiates  a  four 
pointed  star,  reaching  halfway  to  the  edge.  Between  these,  arrow 
form  ornaments  reach  the  edge,  four  in  number.  This  also  is  in 
good  preservation. 

Some  interesting  circular  stone  ornaments  have  been  found  near 
Corning,  perforated  and  engraved  with  radiating  lines  and  marginal 
notches.    They  are  pebbles  about  an  inch  across. 

A  host  of  such  things  might  be  mentioned,  but  this  brief  summary 


COUNCILS  AND  CERE^[ONIES  OF  ADOPTION  OF  NEW  YORK  INDIANS  443 


of  the  most  notable  articles  nuist  at  present  suffice.  Something 
might  have  been  said  here  of  locally  new  features  in  stone  tubes 
and  banner  stones,  of  amulets  and  curious  slate  knives,  as  well  as 
other  things,  for  in  the  nature  of  the  case,  the  field  is  one  of  per- 
petual discovery.  The  wooden  masks  of  the  State  Museum  form 
an  attractive  branch  of  study,  but  the  student  must  not  let  im- 
agination outrun  facts.  In  the  wampum  department,  while  many 
photographs  and  other  pictures  of  belts  have  been  obtained,  the 
essential  facts  remain  the  same. 

In  concluding  this  series  of  bulletins,  extending  far  beyond  what 
was  at  first  planned,  the  writer  js  thankful  for  the  opportunity  he 
has  had  of  giving  some  information  on  an  interesting  subject;  per- 
haps of  aiding  others  in  their  work.  In  every  way  it  has  been  more 
a  pleasure  than  a  task,  so  cordial  have  been  his  relations  with  all 
concerned.  It  is  a  work  in  which  many  are  sharing  and  one  which 
will  go  on,  though  one  laborer  after  another  finishes  his  part.  It 
is  a  beautiful  thought  that  death  does  not  end  all  our  power  to  help 
others.    Our  works  follow  us,  though  we  rest  from  our  labors. 


Aborigines'  Com. 


Barber  &  Howe 


Bartram 


Beauchamp 


Bur.  of  Eth. 
Cammerhoff 

Chadwick 
Charlevoix 

Clark 
Colden 
Conover 
Coyne 


Cusick,  A. 
Cusick,  D. 


AUTHORITIES 
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towards  the  Indian  Tribes.    London  1844. 
Barber,  John  W.  &  Howe,  Henry.  Historical' 
Collections  of  the  State  of  New  York.  New 
Haven  1844. 

Bartram,  John.  Observations  on  the  Inhabi- 
tants, Climate,  Soil,  Rivers,  Productions,  Ani- 
mals ...  in  his  Travels  from  Philadelphia  to- 
Onondaga,  Oswego  and  the  Lake  Ontario. 
London  1751. 

Reprinted  at  Geneva,  N.  Y.  1895. 

Beauchamp,  W.  M.  The  Iroquois  Trail;  or  Foot- 
prints of  the  Six  Nations.  Fayetteville,  N.  Y. 
1892. 

This  includes  David  Cusick's  history. 

 The    New    Religion    of   the  Iroquois. 

Jour.  Am.  Folklore.    Boston  1897. 

Bureau  of  Ethnology.  Report  for  1884-85.  Wash- 
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Cammerhoff,  Frederick.    Diary  of  the  Journey 

of  Br.  Cammerhoff  and  David  Zeisberger  to  the 
5  Nations  from  3-14  May  to  6-17  August,  1750. 

Manuscript. 

Chadwick,  Edward  M.  People  of  the  Long 
House.     Toronto  1897. 

Charlevoix,  P.  F.  X.  de.  Journal  of  a  Voyage 
...  to  North  America;  tr.  from  the  French. 
London  1761. 

Clark,  J.  V.  H.  Onondaga  or  Reminiscences  of 
Earlier  and  Later  Times.    Syracuse  1849. 

Colden,  Cadwallader.  History  of  the  Five  Indiar> 
Nations  of  Canada.    London  1755. 

Conover,  George  S.  Account  of  Seneca  Adop- 
tion. 

Coyne,  James  H.  tr.  &  ed.  Exploration  of  the 
Great  Lakes  1669-1670.  By  Dallier  de  Casson 
and  De  Brehant  de  Galinee.    Toronto  1903. 

Cusick,  Albert.    Onondaga  Music  in  Manuscript. 

Cusick,  David.  Sketches  of  Ancient  History  of 
the  Six  Nations.    Lewiston  1826. 

Seen/so  Iroquois  Trail  by  W,  M.  Beauchamp. 

4H 


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Dwight 

Galinee 
Hale 


Hazard 

Johnson 
Ketchum 

Krehbiel 

Lahontan 

Loskiel 

Lothrop 
Marshe 

Morgan 
O'Callaghan. 

Parker,  A.  C. 

Parker,  E.  S. 
Pierce 

Pilling 
Relations 

Schoolcraft 


Dwight,  Timothy.  Travels  in  New  England  and 
New  York.    New  Haven  1822. 

Galinee,  De  Brehart  de.   See  Coyne. 

Hale,  Horatio.  Iroqnois  Book  of  Rites.  Phila- 
delphia 1883. 

  An  Iroquois  Condoling  Council.  To- 
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Hazard,  Samuel,  cd.  Minutes  of  the  Provincial 
Council  of  Pennsylvania,  1682-1790.  Phila- 
delphia. 

Johnson,  Sir  William.  ]Manuscript. 

Ketchum,   William.     Buffalo   and    the  Senecas. 

Buffalo  1874. 
Krehbiel,  H.  E.    Letters  and  Notes  on  Condoling 

Songs. 

Lahontan,  A.  L.  de  D.    New  Voyages  to  North 

America.    London  1735. 
Loskiel,  G.  H.    History  of  the  Mission  of  the 

United  Brethren  among  the  Indians  in  North 

America;  tr.  by  C.  I.  La  Trobe.  London  1794. 
Lothrop,  Samuel  K.    Life  of  Samuel  Kirkland, 

Missionary  to  the  Indians.    Boston  1864. 
Marshe,  Witham.    Journal  of  the  Treaty  Held 

with   the   Six   Nations   ...  in    Lancaster  in 

Pennsylvania,  June  1744.    Mass.  Hist.  Soc.  Coll. 

i8oi.    Ser.  i,  v.  7.    Boston.  1801. 
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or  Iroquois.    Rochester  1851. 

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O'Callaghan,  E.  B.    cd.     Documentary  History 

of  the  State  of  New  York.    Albany  1849-51. 
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History  of  the  State  of  New  York.  Albany 

1853-87. 

Parker,  Arthur  C.  Manuscripts  in  the  State 
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Parker,  Ely  S.    Account  of  a  Seneca  Adoption. 
Pierce,  Jairus.    Account  of  New  Religion. 

.Manuscript. 

Pilling,  James  C.    Bibliography  of  the  Iroquoian 

Languages.    Washington  1888. 
Jesuit  Relations.     Relations  1611-1672.  Quebec 

1858. 

[Translations  with  allied  documents  1610- 17Q1;  .afterward 
puhlished  by  Hurrows,  Cleveland,  O. 

Schoolcraft,  Henry  R.  Notes  on  the  Iroquois. 
New  York  1846. 

Senate  Document  24,  N.  V.  1846. 


NEW  YORK  STATE  MUSEUM 

Seaver,  James  E.  Deh-he-wa-mis;  or  A  Narra- 
tive of  the  Life  of  Mary  Jemison.  Batavia, 
N.  Y.  1842.  . 

Spangenberg,  Joseph.  Notes  of  Travel  to  Onon- 
daga in  1745.  Pennsylvania  Mag.  of  Hist.  & 
Biog.    Philadelphia  1879. 

Stone,  William  L.  Life  and  Times  of  Red  Jacket, 
or  Sa-go-ye-\vat-ha.    New  York  1841. 

Syracuse  Herald.  Preaching  of  Handsome  Lake. 
1894. 

Williams,  Roger.  Key  into  the  Language  of 
America,  ed.  by  J.  H.  Trumbull.  Narragansett 
Club   Publications  1866-74. 


INDEX 


Aborigines'  Committee,  cited,  444, 
412,  437. 

Adoption,  ceremony  of,  344,  404-10; 

picturesque  features,  438. 
Agoianders,  348,  420. 
Albany,  councils  at,  431 ;  reception  of 

Iroquois   at   in   1711,  422;  treaty 

held  at  in  i6g4,  421. 
Algonquins,  election  of  chiefs,  348. 
Amulets,  439,  441. 
Arrows,  440. 

At  the  Wood's  Edge   (song),  352, 

354-57. 
Awls,  440. 

Axes,  440;  grooved,  439. 

Barber,  John  W.,  cited,  444. 
Bartram,  John,  cited,  444,  428. 
Beads,  439,  441. 

Bear   clan,    meaning   of   names  of 

towns,  380. 
Bearfoot,  Rev.  Isaac,  mentioned,  398. 
Beauchamp,  W.  M.,  adoption,  410; 

cited,  444,  411. 
Bellomont,  Lord,  cited,  436. 
Bird  amulets,  441. 
Bone,  carvings  on,  442. 
Bone  articles,  439. 
Book  of  the  Younger  Nations,  398. 
Brass  beads,  439. 
Brebeuf,  cited,  353. 
Breckenridge,   Rev.  John,  adoption, 

408. 

Brooches,  given  at  ceremonies  of 
adoption,  407. 

Bruyas,  Father,  cited,  431 ;  men- 
tioned, 426,  442. 

Buck,  Chief  John,  mentioned,  398, 
400. 

Buffalo,  council  at  in  1783,  423. 
Bureau  of  Ethnolog}',  cited,  444.  399. 
Burnet,  George,  mentioned,  436. 


Calumet  in  the  council,  431-34. 
Cammerhoff,    Frederick,    cited,  444, 
423- 

Canachquaieson.  394. 
j   Canadian  songs,  385. 
j   Canandaigua,  last  general  council  at, 
'  422. 

'   Canassatego,  423 ;  death,  394. 
!   Canienga   Book   of   Rites,  passages 
from,  385-86. 
Cartier,  cited,  348;  visit  to  Hoche- 

laga  in  1335,  421. 
Carvings  on  bone,  442. 
Cayugas,  council  name,  427. 
Ceremonial  manuscripts,  398-400. 
Chadwick,   Edward   M.,   cited,  444, 
349,  390. 

Charlevoix,  P.  F.  X.  de,  cited,  444, 
343,  348,  349,  432. 

Chaumonot,  visit  to  Onondaga.  421. 

Chaumont  bay,  ossuary  on,  439,  442. 

Chenango  county,  relics,  439. 

Chiefs,  character  and  power,  345-50; 
election,  346,  348;  exhortations  ad- 
dressed to,  387;  line  of  descent 
through  the  woman,  349;  lists, 
389-90;  names,  348;  meaning  of 
names,  391-92;  how  nominated  in 
Canada,  349 ;  number  named  in 
song,  389 ;  office  hereditary  among 
Hurons,  348;  no  official  distinction, 
437;  official  resuscitation,  345;  pine 
tree  chiefs,  348. 

Civil  councils,  see  Nation  councils. 

Clark,  J.  V.  H.,  cited,  444,  412,  417. 

Clark,  Gen.  John  S.,  adoption,  410. 

Clarkson,  Thomas,  cited,  437. 

Clay  pipes,  439. 

Colden,  Cadwallader,  cited,  444,  430; 
adoption,  405. 


448 


NEW  YORK  STATE  ML'SEUM 


Condoling  council,  344,  351-98;  cere- 
monies described  by  Mr  Hale,  385- 
89;  described  by  Morgan,  395; 
ceremony  after  delivering  wam- 
pum, 385 ;  division  into  elder  and 
younger  brothers,  397;  lasts  sev- 
eral hours,  393 ;  lasts  five  days  ac- 
cording to  Morgan,  395 ;  moral 
and  religious  character,  379;  new 
chiefs  presented,  385 ;  procedure, 
378; 

songs :  At  the  Wood's  Edge, 
352,  354-57;  Canadian,  385;  cere- 
monial manuscripts,  398-400;  Chief 
Daniel  La  Fort's  Six  Nations  Con- 
dolence, 378,  381-85 ;  Hail,  401 ; 
Iroquois  Litany,  401-2;  mentioned 
by  Johnson,  393-94 ;  Old  Way  of 
Mutual  Greeting,  352,  356-65;  Roll 
Call  of  all  the  Chiefs,  364-77,  401-2 ; 
variations,  in,  4CO-2. 
Congoguwah,  409. 

Conover,  George  S.,  adoption,  406, 

407;  cited,  444. 
Converse,    Mrs    Harriet  Maxwell, 

adoption,  407. 
Copper  implements,  439. 
Corning,  stone  ornaments  near,  442. 
Cornplanter,  422. 
Council  house,  426. 
Council  names  of  Iroquois,  427. 
Councils,    delegating    powers,    342 ; 

extra  sessions,  342 ;  general  nature 

of,  341-45  ;  grand  council,  342.  343 ; 

names,  342 ;  war  chiefs   in,  342 ; 

wampum  in,  350-51. 
Coyne,  James  H.,  cited,  444. 
Cusick,  Rev.  Albert,  mentioned,  378, 

387,  399,  400,  410;  cited,  444. 
Cusick,  David,  cited,  444,  393,  427. 

Dablon,  visit  to  Onondaga,  421. 
Dances,  at  ceremonies  of  adoption, 

406 ;  in  religious  councils,  414. 
Darling,  Thomas,  adoption,  406. 
Dayaaweh,  406. 
Dayatokoh,  406. 
Dead  feast,  344,  402-4. 
Dearborn,  Henry,  quoted,  417. 
Debates,  courtesy  of,  424. 


Dehhewamis,  410. 

Drunkenness,  teachings  against,  412. 
Dwight,  Timothy,  cited,  445,  424. 

Earthenware,  441. 
Elmira,  relics  near,  440. 

Farmer,  Chief  Orris,  mentioned, 
399- 

Farmer's  Brother,  mentioned,  422. 
Feasts,  the  dead  feast,  344,  402-4. 
Fish-carrier,  408. 

Frontenac,  Count,  mentioned,  432. 
Furniss,  F.  H.,  adoption,  407. 

Galinee,  cited,  427,  432.    See  also 

Coyne. 
Ganeodiyo,  412. 
Ganousseracheri,  407. 
Garakontie,  421,  436. 
Gayaneshaoh,  407. 

Genesee     river     valley,  collections 

from,  439. 
Getman,  Dr,  mentioned,  439. 
Giwego,  406. 
Glass  beads,  441. 
Glass  tubes,  442. 
Gonaterezon,  421. 
Gorgets,  442. 
Gouges,  440. 
Grand  council,  342,  343. 
Great  Peace,  The,  388. 
Green,  John,  mentioned,  398. 

Hahhahhesucks,  410. 
Hail  (song),  401. 
Hajingonis,  407. 

Hale,  Horatio,  cited,  445,  351,  378, 
380,  385,  386,  387,  398,  400. 

Handsome  Lake,  religious  teachings, 
411,  412-17;  Seneca  version  of 
preaching,  417-19. 

Hasquetahe,  406. 

Hazard,  Samuel,  cited,  445,  394,  425, 
428. 

Hennepin,  cited,  352. 

Hobart,  Bishop,  mentioned,  438. 

Hocistahout,  406. 

Horn,  an  emblem  of  power,  437. 

Horn  implements,  442. 


INDEX 


449 


Howe,  Henry,  cited,  444. 
Human  sacrifices,  offered,  411. 
Humor  of  Indians,  436. 
Huntington,   Bishop,  mentioned,  438. 
Hurons.   office   of  chief  hereditar\', 
348. 

Hymns,  The  League  I  Come  again 

to  Greet  and  Thank,  386. 
Hywesaws,  407. 

Intoning  of  speeches  at  nation  coun- 
cils, 422. 
Iroquois  Book  of  Rites,  398. 
Iroquois  Litany  (song),  401-2. 

Jefferson,  Thomas,  quoted,  417. 

Jefferson  county,  relics,  439. 

Jemison,  Mary,  adoption,  409. 

Jesuit  Relations,  cited,  445,  403. 

Jogues,  Father,  cited,  411. 

Johnson,  Col.  Guy,  mentioned,  425. 

Johnson,  Chief  John  Smoke,  men- 
tioned, 398,  399. 

Johnson,  Sir  William,  account  of  his 
coming  to  Onondaga  in  7756,  393- 
94 ;  mentioned,  420,  422 ;  presenta- 
tion of  calumet  to  Onondagas, 
433;  cited.  445,  397. 

Joncaires,  adoption,  405. 

Jones,  Mrs  John  A.,  mentioned,  399. 

Joseph,  John,  adoption,  407. 

Kahynodoe,  Chief,  mentioned,  399. 
"Ketchum,   William,   cited,  445,  405, 
423. 

"Key,  George,  mentioned,  399. 

Kiotsaeton,  cited,  436. 

Kirkland,  adoption,  405 ;  mentioned, 

425. 
Knives,  442. 

Krehbiel,  H.  E.,  cited,  445,  400. 

La  Famine,  council  at  in  1684,  431. 

Lafitau,  cited,  432. 

La  Fort,  Daniel,  mentioned,  378,  398, 

399;  Six  Nations  Condolence,  378, 

381-85. 

Lahontain,  A.  L.  de  D.,  cited,  445, 
431- 

Lancaster,  council  at  in  I/44,  429. 


La  Salle,  mentioned,  432 ;  reception 
by  Senecas  in  1669,  426. 

Lay,  Moses,  mentioned,  406. 

Le  Moyne,  Father,  cited,  ^23,  425 : 
mentioned,  426,  442 ;  visit  to  On- 
ondaga in  765-/,  421 ;  second  re- 
ception at  Onondaga  in  7667,  421. 

Loskiel,  G.  H.,  cited,  445,  348,  429. 

Lothrop,  Samuel  K.,  cited.  445.  406. 

Manuscripts,  ceremonial,  398-400. 

^Larquette,  Father,  cited,  432. 

Marshe,  William,  cited,  445.  429. 

Medal,  silver,  440. 

Memorizing,  one  mode  of,  424. 

Metallic  implements,  441. 

Milet,  Father,  adoption,  405 ;  cited, 

420,  432. 
Military  leaders,  393. 
Mohawk  manuscripts,  notes  on,  399. 
Mohawks,  clans,  346;  council  name, 

427. 

Montreal,  councils  at,  431. 

]\Iorgan,   Lewis   H.,   adoption,  406; 

cited,  445,  344-  348,  379,  393,  395, 

410,  411,  413,  419. 
Morris,  Thomas,  adoption,  408. 
Mount  Morris,  mound  near,  439. 
Mourning    council,    see  Condoling 

council. 

Nation  councils,  419-38 ;  at  Albany, 
Montreal  and  Philadelphia,  431; 
at  Lancaster  in  1-44.  429;  at  On- 
ondaga in  7655,  435  ;  at  Onondaga 
in  77/5,  _|29;  calumet  in,  431:  cere- 
nionies  at,  419,  422:  closing.  425: 
council  names,  427-28 :  courtesy  of 
debates,  424 ;  cry  of  approbation, 
429 ;  great  council  at  Onondaga, 
431;  intoning  of  speeches,  422;  in- 
troduction of  chiefs,  425  ;  mode  of 
memorizing,  424;  opening  of  coun- 
cil at  Onondaga  in  1/43,  42S ; 
pantomime  in,  436;  pipe  smoked 
at,  431-34;  time  at  which  held.  424: 
voting  bv  nations,  424 ;  where  held. 
426. 

Niagara  county,  relics  from,  441, 
44-'- 


450 


NEW  YORK  STATE  MUSEUM 


O'Callaghan,  E.  B.,  cited,  445,  348, 

394,  425,  433,  436-37- 
Old  Way  of  Mutual  Greeting  (song), 

352,  356-65. 
Oneidas,  clans,  346;  council  name, 

4-'7- 

Onondaga,  center  of  power  and 
justice,  431 ;  council  at  in  1633, 
435;  council  at  in  1/43,  429;  great 
council  at,  431 ;  last  formal  way- 
side reception  of  white  men  at, 
438;  opening  of  council  in  1743, 
42S. 

Onondaga    book    of    the  younger 

brothers,  383-85. 
Onondaga  county,  relics  from,  440, 

442. 

Onondaga  manuscripts,  notes  on, 
399. 

Onondaga  mourning  wampum,  389. 
Onondagas,  name  for  chiefs,  348; 

council  name,  427. 
Otetiana,  408. 

Pantomime  in  Indian  councils,  436. 
Parker,  Arthur  C,  cited,  445,  411, 
418. 

Parker,  Ely  S.,  cited,  445,  406. 
Pearls,  439. 

Penn,  William,  mentioned,  437. 
Philadelphia,  councils  at,  431. 
Pierce,  Jairus,  cited,  445,  415. 
Pilling,  James  C,  cited,  445,  399. 
Pine  tree  chiefs,  348. 
Pipes,  439;  smoked  at  councils,  431- 

34;  mound  builder's,  439. 
Poncet,  Father,  adoption,  404. 
Porter,  C.  T.,  adoption,  406. 
Pottery,  441. 
Powell,  Miss,  cited,  423. 

Red  Jacket,  mentioned,  408. 
Religious  belief  of  Iroquois,  411. 
Religious  council,  344,  410-19;  clos- 
ing, 425- 

Religious  teachings  of  Handsome 
Lake,  412-17;  Seneca  version  of 
preaching,  417-19. 

Richmond's  Mills,  site  near,  439. 

Roll  Call  of  all  the  Chiefs  (song), 
364-77,  401-2. 


Sachems,  sec  Chiefs. 
Sagonaquadc,  378,  410. 
Sattelihu,  Andrew,  407. 
Schoolcraft,   Henry    R.,   cited,  445, 

395-96,  409. 
Seaver,  James  E.,  cited,  446,  410. 
Senecas,    council    name,    427;  war 

chiefs,  names,  348. 
Shaking  hands,  custom, of,  438. 
Shell  beads,  439. 
Shell  gorgets,  442. 
Shikellimy,  407. 

Shoemaker,  L.  D.,  mentioned,  440. 
Silver  medal,  440. 

Six    Nations,    Condolence  (song), 

378,  381-85. 
Smith,  Mrs  Erminnie  A.,  mentioned, 

399- 

Songs,  of  adoption,  409;  at  council 
at  Onondaga  in  1635,  435;  At  the 
Wood's  Edge,  352,  354-571  Can- 
adian, 385 ;  Canienga  Book  of 
Rites,  passages  from,  385-86;  cere- 
monial manuscripts,  398-400;  Hail, 
401;  Iroquois  Litany,  401-2;  The 
League  I  Come  again  to  Greet  and 
Thank,  386;  Old  Way  of  Mutual 
Greeting,  352,  356-65;  Roll  Call  of 
all  the  Chiefs,  364-77,  401-2;  Six 
Nations  Condolence,  378,  381-85 ; 
variations  in,  400-2. 

hosehawa,  412,  413,  414. 

Spangenberg,  Joseph,  adoption,  407 ; 
mentioned,  429;  cited,  446. 

Spearheads,  442. 

Spirits,  belief  in,  411. 

Spring,  Jesse,  mentioned,  406. 

Stone,  William  L.,  cited,  446,  408, 
409,  417. 

Stone  implements,  440. 

Stone  ornaments,  442. 

Sty,  Chief,  mentioned,  406. 

Syracuse  Herald,  cited,  446. 

Tayadaowukkah,  406. 
Tecarihondie,  408. 

Temperance   promoted   by  religious- 
teachings,  412. 
T'gerhitonti,  407. 


INDEX 


Time  at  which  councils  were  held, 
424. 

Toandoah,  407. 

Tonawanda,  council  at  in  184/,  395. 
Towns,  meaning  of  names,  380. 
Turtle  clan,  meaning  of  names  of 

towns,  380, 
Tuscaroras,  council  name,  427. 

Van  Curler,  cited,  426. 
Van  der  Donck,  cited,  424. 
Villages,  meaning  of  names,  380. 
Voting  by  nations,  424. 

Wahkatyuten,  410. 

Wampum,  in  councils,  350-51 ;  used 
for  calls  to  councils,  342 ;  in  con- 
doling council,  378,  379;  at  nation 
councils,  423 ;  at  Onondaga  coun- 
cil in  1/43,  428 ;  in  religious  coun- 
cils, 411,  413;  figurative  meaning 


of  testimony  on  belts,  380;  photo- 
graphs of  l)elts,  441 ;  number  of 
bunches  differs  in  Canada  and  New 
York,  388 ;  Onondaga  mourning 
wampum,  389;  took  the  place  of 
the  pipe  of  peace,  434. 

Watertown,  relics  found  near,  439. 

Watteville,  Bishop  von,  mentioned, 
407  ;  adoption,  408. 

Wayne  county,  relics  from,  442. 

Webster,  Epliraim,  mentioned,  412. 

Weiser,  Conrad,  cited,  428,  430;  men- 
tioned, 394,  425,  427. 

Williams,  Roger,  cited,  446,  347. 

Wolf  clan,  meaning  of  names  of 
towns,  380. 

Women,  influence,  343,  350;  line  of 
descent  through,  349;  nominate 
chiefs,  346,  349 ;  representation  in 
council,  350. 

Zeisberger,  David,  adoption,  407. 


AVit'  York  State  Educatioii  Department 


New  York  State  Museum 

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were  not  published  separately. 

Separate  re  i.rts  for  1871-74,  1876,  1888-96  and  1898  (Botany  3)  are  out  of  print.  Report 
for  1897  may  be  had  for  40c;  1899  for  20c;  1900  for  soc.  SincQ  1901  these  reports  have  been 
issued  as  bulletins  [see  Bo  5-9]. 

Descriptions  and  illustrations  of  edible,  poisonous  and  unwholesome  fungi  of  New  York 
have  also  been  published  in  volumes  r  and  3  of  the  48th  (1894)  museum  report  and  in  volume 
I  of  the  49th  (1895),  51st  (i8q7).  52d  (i8gS).  S4th  (iqoo),  55th  (kjoi),  50th  (1002).  S7th 
(1903)  and  58th  (1904)  reports.  The  descriptions  and  illustrations  of  ediplc  and  unwhole- 
some species  contained  in  the  49th,  sist  and  5 2d  reports  have  been  revised  and  rearranged, 
and,  combined  with  others  more  recently  prepared,  constitute  Museum  memoir  4. 

I  B 


NEW  YORK  STATE  EDUCATION  DEPARTMENT 


Museum  bulletins  1887-date.  O.  To  advance  subscribers,  $2  a  year  or  %i 
a  year  jar  division  (i)  geology,  economic  geology,  paleontology,  mineralogy; 
Soc  each  for  divisions  (2)  general  zoology,  archeology  and  miscellaneous,  (3) 
botany,  (4)  entomology. 

Bulletins  are  also  found  with  the  annual  reoorts  of  the  museum  as  follows: 

Bulletin  Report 
Ar  3        52,  V.  I 


BtUhtin 

Report 

Bulletin 

Report 

Bulletin 

Report 

(}  I 

48,  V. 

.  I 

Pa  2.3 

54,  V.3 

En  1 1 

54,  v.3 

2 

5  1.  V. 

4 

"  V.4 

12,  13 

"  v.4 

3 

52,  V. 

5-  6 

55.  V.  I 

14 

55.  V.I 

4 

54.  V, 

.4 

7-9 

56,  V  .  2 

15-18 

56.  v.3 

S 

56,  V  , 

.  I 

10 

57.  V.  I 

10 

57.  V.  I,  pt  2 

6 

57.  V. 

,  I 

Z  3 

53.  V.  I 

20 

"     V  .  I  " 

Eg  s.  6 

48,  V. 

,  I 

4 

54.  V.  I 

2  I 

"     V.I  " 

7 

50,  V. 

,  I 

5-7 

"  v.3 

22 

V.I 

8 

53.  V. 

.  I 

8 

55.  V.I 

Bo  3 

52.  V.  I 

9 

54,  V. 

.  2 

9 

56.  v.3 

4 

S3.  V. I 

10 

"     V  . 

.3 

10 

57,  V.I 

5 

5  5 ,  V  .  I 

M  '2 

56,  V  . 

.  I 

En  3 

48,  V  .  I 

6 

56,  v.4 

"     V  . 

4-6 

52,  V.I 

7 

57.  V.  2 

3 

5  7 .  V . 

7-9 

53.  V.I 

Ar  I 

50,  V.  I 

Pa  I 

54,  V. 

I 

10 

54.  V.  2 

2 

51.  V.  I 

The  figures  in 

parenthesis  in  the  followmg  list  indicate 

the  bulletin's 

York  State  Museum  bulletin. 

4  54.  V.  I 

5  "v.3 

6  55.  V.  I 

7  56.  v.4 

8  5  7,  V.  2 
()  "    V  .  2 

Ms  1,2  56,  V  .  4 

Memoir 

2  49.  v.3 

3.4  53.  V. 2 

5.6  57.  v.3 

7  "  v.4 


Geology.  Gi  (14)  Kemp,  J.  F.  Geology  of  Moriah  and  Westport  Town- 
ships, Essex  Co.  N.  Y.,  with  notes  on  the  iron  mines.  3 8 p.  ypl.  2  maps. 
Sep.  1895.  loc-. 

G2  (19)  Merrill,  F.  J.  H.  Guide  to  the  Study  of  the  Geological  Collections 
of  the  New  York  State  Museum.      162 p.  iigpl.  map.    Nov.  i8g8.  [^oc] 

G3  (21)  Kemp,  J.  F.  Geology  of  the  Lake  Placid  Region.  2  4p.  ipl.  map. 
Sep.  1898.  5c. 

G4  (48)  Woodworth,  J.  B.    Pleistocene  Geology  of  Nassau  County  and 

Borough  of  Queens.     58p.  il.  9pl.  map.    Dec.  1901.  25c. 
G5  (56)  Merrill,  F.  J.  H.    Description  of  the  State  Geologic  Map  of  1901. 

42p.  2  maos,  tab.    Oct.  1902.  lo^:. 
G5  (77)  Cushing,  H.  P.    Geology  of  the  Vicinity  of  Little  Falls,  Herkimer 

Co.    98p.  il.  1 5 pi.  2  maps.    Jan.  1905.  30::. 
G7  (83)  Woodworth,  J.  B.    Pleistocene  Geology  of  tne  Mooers  Quadrangle. 

62p.  2  5pl.  map.    June  1905.  25c. 
G8  (84)  •  Ancient  Water  Levels  of  the  Champlain  and  Hudson  Valleys. 

2o6p.  iipl.  18  maps.     July  i()o5.  45<;. 
Gq  (95)  Cushing,   H.   P.    Geology  of  the  Northern  Adirondack  Region. 

i88p.  i5pl.  3  maps.    Sep.  1905.  30^:. 
Gio  (96)  Ogilvie,  L  H.    Geology  of  the  Paradox  Lake  Quadrangle.  54p. 

il.  i7pl.  map.    Dec.  1905.  t,oc. 
Gii  (106)  Fairchild,  H.  L.    Glacial  Waters  in  the  Erie  Basin.    88p.  i4pl. 

9  maps.    Feb.  1907.  35c. 
G12  (107)  Woodworth,  J.  B.;  Hartnagel,  C.  A.;  Whitlock,  H.  P.;  Hudson, 

G.  H.;  Clarke,  J.  M.;  White,  David;  Berkey,  C.  P.    Geological  Papers. 

388p.  56pl.  map.    May  1907.  90c. 
Contents:   Woodworth,  J.  B.    Postglacial  Faults  of  Eastern  New  York. 
Hartnagel,  C.  A.     Stratigraphic  Relations  of  the  Oneida  Conglomerate. 

 Upper  Siluric  and  Lower  Devonic  Formations  of  the  Skunnemunk  Mountain  Region. 

Whitlock,  H.  P.     Minerals  from  Lyon  Mountain,  Clinton  Co. 

Hudson,  G.  H.    On  Some  Pelmatozoa  from  the  Chazy  Limestone  of  New  York. 

Clarke,  J.  M.     Some  New  Devonic  Fossils. 

 An  Interesting  Style  of  Sand-filled  Vein. 

— . —  Eurypterus  Shales  of  the  Shawangunk  Mountains  in  Eastern  New  York. 
White,  David.     A  Remarkable  Fossil  Tree  Trunk  from  the  Middle  Devonic  of  New  York. 
Berkey,  C.   P.     Structural  and  Stratigraphic   Features  of  the  Basal  Gneisses  of  the 
Highlands. 

Fairchild,  H.  L.  Drumlins  of  New  York.    In  press. 

 Later  Glacial  Waters  in  Central  New  York.  Prepared. 

Cushing,  H.  P.    Geology  of  the  Theresa  Quadrangle.    In  preparation. 
 Geology  of  the  Long  Lake  Quadrangle.    In  press. 

Berkey,  C.  P.  Geology  of  the  Highlands  of  the  Hudson.  In  preparation. 
Economic  geology.    Egi  (3)  Smock,  J.  C.    Building  Stone  in  the  State  of 

New  York.     i52p.    Mar.  1888.     Out  of  print. 
Eg2  (7)  First  Report  on  the  Iron  Mines  and  Iron  Ore  Districts  in 

the  State  of  New  York.    6  +  7op.  map.    June  1889.     Out  of  print. 

Eg3  (10)  Building  Stone  in  New  York.    2iop.  map,  tab.    Sep.  1890. 

40c. 

I  B 


MUSEUM  PUBLICATIONS 


Eg4  (ii)  Merrill,  F.  J.  H.    Salt  and  Gypsum  Industries  of  New  York.  pap. 

i2pl.  2  maps,  II  tab.    Ap.  1893.  [506-J 
Eg5  (12)  Ries,  Heinrich.    Clay  Industries  of  New  York.     i74p.  2pl.  map. 

Mar.  i8()5.  30c. 

Eg6  (15)  Merrill,    F.   J.   It.     Mineral   Resources  of   New   York.     2  24p. 

2  maps.    Sep.  1895.  [^oc] 
Eg7  (17)    Road  Materials  and  Road  Building  in  New  York.    52p.  i4pl. 

2  maps  34x45,  68x92  cm.    Oct.  1897.  15c. 
Eg8  (30)  Orton,  Edward.    Petroleum  and  Natural  Gas  in  New  York.  i36p. 

il.  3  maps.     Nov.  1899.  15c. 
Egg  (35)  Ries,  Heinrich.    Clays  of  New  York;  their  Properties  and  Uses. 

456p.  i4opl.    map.    June  1900.     St,  doth. 
Egio  (44)  Lime  and  Cement  Inilustries  of  New  York;  Eckel,  E.  C. 

Chapters  on  the  Cement  Industry.     33 2p.  loipl.  2  maps.     Dec.  190T. 

85c,  cloth. 

Egii  (61)  Dickinson,  H.  T.    Quarries  of  Bluestone  and  other  Sandstones 

in  .N'ew  York.     io8p.  i8pl.  2  maps.     Mar.  190^.  t,$c. 
Egi2  (85)  Rafter,  G.  W.    Hydrolo.i^y  of  New  York  State.    902p.  il.  44pl. 

5  ma]is.     ]\Iay  1905.    $1.50,  doth. 
Egi3  (93)  Newland,  D.  H.     Mining  and  Quarry  Industry  of  New  York. 

78p.    Julv  1905.     1 5r. 
Egi4  (lod)  McCourt,  W.   E.     Fire  Tests  of  Some  New  York  Building 

Stones.    4op.  2  6pl.     Feb.  1906.  i$c. 
Egi5    (102)  Newland,  D.  H.    Mining  and  Quarry  Industry  of  New  York. 

2d  Report.     i62p.    June  1906.  25c. 
Newland,  D.  H.  &  Ilartnagel,  C.  A.    The  Sandstones  of  New  Ycjrk.  In 

preparation. 

Newland,  D.  H.  Mining  and  Quarry  Industry  of  New  York.  3d  report. 
In  press. 

Mineralogy.    Mi  (4)  Nason,  F.  L.    Some  New  York  Minerals  and  their 

Localities.     2op.  ipl.    Aug.  1888.  [ioc\ 
M2  (58)  Whitlock,  IE.  P.    Guide  to  the  Mineralogic  Collections  of  the  New 

York  State  Museum.     i.Sop.  il.  39]>1.  11  models.     Se]).  1902.  40c. 

M3  (70)  New  Yoi  k  Mineral  Localities,     iiop.     Sep.  1903.  20c. 

M4  (98)  Contributions  from  the  Mineralogic  Laboratory.     38p.  ypl. 

Dec.  1905.  15c. 

Paleontology.  Pai  (34)  Cumings,  E.  R.  Lower  Silurian  System  of  East- 
ern ^lontgomery  County;  Prosser,  C.  S.  Notes  on  the  Stratigraphy  of 
Mohawk  Valley  and  Saratoga  County,  N.  Y.  74p.  lopl.  map.  May 
1900.  15c. 

Pa2  (39)  Clarke,  J.  M.;  Simpson,  G.  B.  &  Loomis,  F.  B.  Paleontologic 
Papers  i.    72p.  il.  16  pi.    Oct.  1900.  ly. 

Contents:  Clarke,  J.  IM.     A  Remarkable  Occurrence  of  Orthoceras  in  the  Oneonta  Beds  of 

tho  Chenango  Valley,  N.  V. 
  Paropsonema   cryptojihya;   a   Peculiar  Echinoderm  from   the  Intumescens-zone 

(Portage  Beds)  of  Western  New  York. 

 Dictyonine  Hexactincllid  Sponges  from  the  Upper  Devonic  of  New  York. 

 The  Water  Biscuit  of  Squaw  Island,  Canandaigua  Lake,  N.  Y. 

Simpson,  O.  B.     Preliminary  DescriTitions  of  New  (icnera  of  Paleozoic  Rugose  Corals. 
Loomis,  F.  B.     Siluric  Fungi  from  Western  New  York. 

Pa3  (42)  Ruedemann,  Rudolf.    Hudson  River  Beds  near  Albany  and  tneir 

Taxonomic  Equivalents,     nap.  2  pi.  map.    Ap.  1901.  2$c. 
Pa4  (45)  Grabau,  A.  W.    Geology  and  Paleontology  of  Niagara  Falls  and 

Vicinitv.     2  86p.  il.  i8pl.  map.    Ap.  1901.     6^c:  doth,  qoc. 
Pas  (49)  Ruedemann,   Rudolf;  Clarke,  J.  M.        Wood,  Elvira.  Paleon- 
tologic Papers  2.    24op.    i3pl.    Dec.  1901.  40c. 
Contents:   Ruedemann,  Rudolf.    Trenton  Conglomerate  of  Rysedorph  Hill. 
Clarke,  J.  M.     Limestones  of  Central  and  Western  New  York  Interbcdded  with  Bitumi- 
nous Shales  of  the  Marcellus  Stage. 
Wood,  Elvira.     Marcellus  Limestones  of  Lancaster,  Erie. Co.  N.  Y. 
Clarke,  T.  New  Agelacrinites. 

  Value  of  Amnigenia  as  an  Indicator  of  Fresh- water  Deposits  during  the  Devonic  of 

New  York,  Ireland  and  the  Rhineland. 

Pa6  (52)  Clarke,  J.  M.    Report  of  the  State  Paleontologist  1901.    28op.  il. 

9pl.  map.  I  tab.    July  1902.  40c. 
Pa7  (63)    Stratigraphy    of    Canandaigua    and    Na^iles  Quadrangles. 

78p.  map.    June  1904.  25c 
Pa8  (65)    Catalogue  ot  Tvpe  Specimens  of  Paleozoic  Fossils  in  the  New 

York  State  Museum.    84SP.    May  1903.    $1.20,  doth. 
IB 


NEW  YORK  STATE  EDUCATION  DEPARTMENT 


PaQ  (69)    Report  of  the  State  Paleontologist  1902.    464P.  52pl.  8  maps. 

Xo\'.  1903.    $1,  cloth. 
Paio  (80)    Report  of  the  State  Paleontologist  1903.    396p.  2opl.  map. 

Feb.  1905.    85c,  cloth. 
Pan  (81)    &  Luther,  D.  D.     Watkins  and  Elmira  Quadrangles.  32p. 

may).     Mar.  1905.  25c. 
Pai2  (82)    Geologic  Map  of  the  TuUy  Quadrangle.    4op.  map.  Ap.  1905. 

20c. 

Pai3  (92)  Grabau,  A.  W.  Guide  to  the  Geology  and  Paleontology  of  the 
Schoharie  Region.    3i6p.    il.  24pl.  map.    Ap.  1906.     75c,  cloth. 

Pai4  (90)  Ruedemann,  Rudolf.  Cephalopoda  of  Beekmantown  and  Chazy 
Formations  of  Chaniplain  Basin.     226p.  il.  38pl.  Ap.  1906.     75c,  cloth. 

Pais  (99)  Luther,  D.  D.  Geology  of  the  I3uffalo  Quadrangle.  32p.  map. 
]\Iay  1906.  20c. 

Pai6  (loi)   Geology  of   the  Penn  Yan-Hammondsport  Quadrangles. 

28p.    map.    July  1906.  25c. 
White,  David.    The  Devonic  Plants  of  New  York.    In  preparation. 
Hartnagel,  C.  A.    Geology  of  the  Rochester  Quadrangle.    In  press. 
Luther,  D.  D.    Geology  of  the  Geneva  Quadrangle.    In  preparation. 

 Geology  of  the  Ovid  Quadrangle.     In  preparation. 

 Geology -of  the  Phelps  Quadrangle.     In  preparation. 

Whitnall,  H.  O.    Geology  of  the  Morris ville  Quadrangle.  Prepared. 
Hopkins,  T.  C.    Geology  of  the  Syracuse  Quadrangle.    In  preparation. 
Hudson,  G.  H.    Geologv  of  Valcour  Island.    In  preparation. 
Zoology.    Zi  (i)  ^Marshall,  W.  B.    Preliminary  List  of  New  York  Unioni- 

dae.     2op.     Mar.  1892.  5c. 
Z2  (9)    Beaks  of  Unionidae  Inhabiting  the  Vicinity  of  Albany,  N.  Y. 

24p.  ipl     Aug.  1890.  10c. 
Z3  (29)  Miller,  G.  S.  jr.    Preliminary  List  of  New  York  Mammals.     i2  4p. 

Oct.  1899.  15c. 

(33)  Farr,  M.  S.    Check  List  of  New  York  Birds.    2  24p.  Ap.  1900. 
(38)  Miller,  G.  S.  jr.    Key  to  the  Land  Mammals  of  Northeastern  North 
America.     io6p.     Oct.  1900.  15c. 
Z6  (40)  Simpson,  G.  B.    Anatomy  and  Physiology  of  Polygyra  albolabris 
and  Limax  maximus  and  Embryology  of  Limax  maximus.     82p.  2  8pl. 
Oct.  1 90 1.  2$C. 

Z7  (43)  Kellogg,  J.  L.    Clam  and  Scallop  Industries  of  New  York.  36p. 

2 pi.  map.     Ap.  1 90 1.  IOC. 
Z8  (51)  Eckel,  E.  C.  8c  Paulmier,  F.  C.    Catalogue  of  Reptiles  and  Batra- 

chians  of  New  York.     64p.  il.  ipl.    Ap.  1902.  15c. 

Eckel,  E.  C.     Serpents  of  Northeastern  United  States.  « 
Paulmier,  F.  C.     Lizar:lo,  Tortoises  and  Batrachians  of  New  York. 

Z9  (60)  Bean.  T.  H.  Catalogue  of  the  Fishes  of  New  York.  784P.  Feb. 
1903.    $1.  cloth. 

Zio  (71)  Kellogg,  J.  L.     Feeding  Habits  and  Growth  of  Venus  mercenaria. 

3op.  4pl.     Sep.  1903.  IOC. 
Zii  (88)  Letson,  Elizabeth  J.    Check  List  of  the  Mollusca  of  New  York. 

I  i4p.    May  1905.  20c. 
Z12  (91)  Paulmier,  F.  C.    Higher  Crustacea  of  New  York  City.     78p.  il. 

June  1905.  20c. 

Entomology.    En  i  (5)  Lintner,  J.  A.    White  Grub  of  the  May  Beetle.  32p. 

il.     Nov.  1888.  IOC. 
En2  (6)    Cut-worms.     36p.  il.     Nov.  1888.  loc. 

En3  (13)    San  Jose  Scale  and  Some  Destructive  Insects  of  New  York 

State.     54p.  7pl.     Ap.  1895.  15c. 
En4  (20)  Felt,  E.  P.     Elm-leaf  Beetle  in  New  York  .■:)tate.    46p.    il.  5pl. 

June  1898.  5c. 
Sec  En  1 5. 

Ens  (23)    14th  Report  of  the  State  Entomologist  1898.     i5op.  il.  9pl. 

Dec.  1898.  20c. 

En6  (24)   •  Memorial  of  the  Life  and  Entomologic  Work  of  J.  A.  Lint- 
ner Ph.D.    State  Entomologist  1874-98;  Index  to  Entomologist's  Re- 
ports 1-13.    3i6p.  ipl.    Oct.  1899.  35c. 
Supplement  to  14th  report  of  the  State  Entomologist. 

I  B 


MUSEUM  PUBLICATIONS 


En7  (26)             Collection,  Preservation  and  Distribution  of  New  York  In- 
sects. 36p.  il.    Ap.  1899.  5c. 
En8  (27)             Shade  Tree  Pests  in  New  York  State.     2  6p.  il.  5])!.  May 

1899.  Sc. 

Enp  (31)  i5tli  Report  of  the  State  Entomologist  i89().     128]).  Jun(> 

1900.  I  5(7. 

Enio  (36)   ■  1 6th  Report  of  the  State  Entomologist  1900.     iiHi).  ihp]. 

Mar.  1901.  25^;. 

Enii  (37)  Catalogue  of  Some  of  the  More  Important  Injurious  and 

Beneficial  Insects  of  New  York  State.     54p.  il.     Sep.  1900.  loc. 
Eni2  (46)    Scale  Insects  of  Importance  and  a  List  of  the  Species  in 

New  York  State.    94p.  il.  i5pl.    June  1901.  25^:. 
Eni3  (47)  Needham,  J.  G.  &  Betten,  Cornelius.    Aquatic  Insects  in  the 

Adirondacks.     234P.  il.  36pl.    Sep.  1901.  45^. 
Eni4  (53)  Felt,  E.  P.     17th  Report  of  the  State  Entomologist  1901.  232P. 

il.  6pl.    Aug.  T902.     Out  of  print. 
Eni5  (57)    Elm  Leaf  Beetle  in  New  York  State.    46p.  il.  8j)l.  Aug. 

1902.     Out  of  print. 

This  is  a  revision  of  En4  containing  the  more  essential  facts  observed  since  that  was  pre- 
pared. 

Eni6  (59)    Grapevine  Root  Worm.    4op.  6pl.    Dec.  1902.  15c. 

See  EniQ.  • 

Eni7  (64)   ■  iSth  Report  of  the  State  Entomologist  1902.     iiop.  6i)l. 

May  1903.  20c. 

Eni8  (68)   Needham,  J.  G.  &  others.    Aquatic  Insects  in  New  York.     32  2p. 

5  2 pi.    Aug.  1903.     806-,  cloth. 
EniQ  (72)  Felt,  E.  P.    Grapevine  Root  Worm.    sSp.    i3pl.  Nov.  1903.  20c. 

This  is  a  revision  of  En  16  containing  the  more  essential  facts  observed  since  that  was 
prepared. 

En20  (74)    Sc  Joutel.  L.  H,    Monograph  of  the  Genus  Saperda.  88p. 

i4pl.    June  1904.  25c. 
En2i  (76)  Felt,  E.  P.     19th  Report  of  the  State  Entomologist  1903.  i5op. 

4pl.     1904.  15c. 

En22  (79)  Mosquitos  or  Culicidae  of  New  York.     i64p.  il.  5  7i)l.  Oct. 

1904.  406". 

En23  (86)  Needham,  ].  Q.  &  others.    May  Flies  and  Midges  of  New  York. 

352p.  il.  3  7pl.  June  1905.     Soc,  cloth. 
En24  (97)  Felt.  E.  P.  20th  Report  of  the  State  Entomologist  1904.  246]). 

il.  i9pl-  Nov.  1905.  40*:. 

En25  (103)    Gipsy  and  Brown  Tail  Moths.   44p.    lopl.   July  1906.    1  sr. 

En26  (104)    2 1 st  Report  of  the  State  Entomologist  1905.     i44p.  lopl. 

Aug.  1906.  25c. 

En27  (109)    Tussock  Moth  and  Elm  Leaf  Beetle.  34p.  Mar.  1907.  20c. 

Needham,  J.  G.     Monograph  on  Stone  Flies.    In  preparation. 

Botany.    Bdi  (2)  Peck,  C.  II.    Contributions  to  the  Botany  of  the  State  of 

New  York.     66p.  2pl.     May  1887.     Out  of  print. 

B02  (8)  Boleti  of  the  United  States.     96p.     Sep.  1889.  [501'] 

B03  (25)  Report  of  the  State  Botanist  1898.     76p.  spl.    Oct.  1899. 

Out  of  print. 

B04  (28)    Plants  of  North  Elba.     2o6p.  map.    June  1899.     2  0c\ 

Bd5  (54)    Report  of  the  State  Botanist  1 90 1.     58p.  7pl.  Nov.  1902.  40^:. 

B06  (67)    Report  of  the  State  Botanist  1902.     196P.  5pl.  May  1903.  506-. 

B07  (75)  Report  of  the  State  Botanist  1903.     yop.  4pl.  1904-  40^"- 

B08  (94)  Report  of  the  State  Botanist  1904.  6op.  lopl.  July  1005.  40c-. 

B09  (105)    Report  of  the  State  Botanist  1905.     io8p.     121^1.  Aug. 

1906,  50c. 

Archeology.  An  (16)  Beauchamp,  W.  M.  Aboriginal  Chij^pod  Stone  Im- 
I)lements  of  New  York.    86p.  23pl.    Oct.  1897.  25c'. 

Ar2  (18)  ■  Polished  Stone  Articles  u.sed  by  the  New  York  Aborigines. 

io4p.  35pl.     Nov.  1897.  25c. 

Ar3  (22)  Earthenware  of  the  New  York  Aborigines.    78p.  33pl.  Oct. 

1898.  2S6\ 

Ar4  (32)  Aboriginal  Occupation  of  New  York.     190P.    i()pl.    2  maps. 

Mar.  1900.  30c. 

I  B 


NEW  YORK  STATE  EDUCATION  DEPARTMENT 


Ar5  (41)  — 7—  Wampum  and  Shell  Articles  used  by  New  York  Indians. 

i66p.  28pl.     Mar.  iqoi.  30c. 
Ar6  (50)  Horn  and  Bone  Implements  of  the  New  York  Indians,  iiap. 

4,:5pl.    Mar.  1902.  30c. 
Ar7  (55)  Metallic  Implements  of  the  New  York  Indians,    p^p.  38pl. 

June  igo2.  251:. 

Ar8  (73)  Metallic  Ornaments  of  the  New  York  Indians.     i2  2p.  3  7pl. 

Dec.  1903.  30c. 

Arg  (78)  •  Ilistory  of  the  New  York  Iroquois.    34op.  lypl.  map.  Feb. 

1Q05.     75c,  cloth. 

Ario  (87)  Perch  Lake  Mounds.    84p.     i2pl.    Ap.  1905.  20c. 

Am  (89)  Aboriginal  Use  of  Wood  in  New  York.     igop.  3  5pl.  June 

1905.  35<;. 

Ari2  (108)  Aboriginal  Place  Names  of  New  York.    33ap.    May  1907. 

40c. 

An  3  (113)  Civil,  Religious  and  Mourning  Councils  and  Ceremonies  of 
Adoption  of  the  New  York  Indians    iiSp.    7pl.    June,  1907.  2$c. 

Parker,  A.  C.    An  Erie  Indian  Village  and  Burial  Site.    In  press. 

Miscellaneous.  Msi  (62)  Merrill,  F.  J.  H.  Directory  of  Natural  History 
Museums  in  United  States  and  Canada.     236P.    Ap.  1903.  30^. 

Ms2  (66)  Ellis,  Mary.  Index  to  Publications  of  the  New  York  State  Nat- 
ural History  Survey  and  New  York  State  Museum  183 7-1 902.  4T8p. 
June  1903.     75(7,  doth. 

Museum  memoirs  1889-date.  Q. 

1  Beecher,  C.  E.  &  Clarke,  J.  M.    Development  of  Some  Silurian  Brachi- 

opoda.    96p.  8pl.    Oct.  1889.  $1. 

2  Hall,  James  &  Clarke,  J.  M.    Paleozoic  Reticulate  Sponges.    350P.  il.  7opl. 

1898.    $1,  cloth. 

3  Clarke,  J.  M.    The  Oriskany  Fauna  of  Becraft  Mountain,  Columbia  Co. 

N.  Y.     i28p.  9pl.    Oct.  1900.  Soc. 

4  Peck,  C.  H.    N.  Y.  Edible  Fungi,  1895-99.     io6p.  25pl.    Nov.  igoo.  75^. 

This  includes  revised  descriptions  and  illustrations  of  fungi  reported  in  the  4')th,  51st  and 
5 2d  reports  of  the  State  Botanist. 

5  Clarke,  J.  M.  &  Ruedemann,  Rudolf.    Guelph  Formation  and  Fauna  of 

New  York  State.     i96p.  2ipl.    July  1903.    $1.50,  cloth. 

6  Clarke,  J.  M.    Naples  Fauna  in  Western  New  York.    2  68p.  2  6pl.  map. 

$2,  cloth. 

7  Ruedemann,  Rudolf.    Graptolites  of  New  York.    Pt  i  Graptolites  of  the 

Lower  Beds.     350P.  i7pl.     Feb.  1905.     $1.^0,  cloth. 

8  Felt,  E.   P.     Insects  Affecting  Park  and   Woodland  Trees.     2v.  il.  pi. 

1906-7.  $4.  V.I  46op.  il.  48pl.  Feb.  1906.  $2.50,  cloth,  v. 2  548p.  il. 
2  2pl.  Feb.  1907.  $2,  cloth. 

9  Clarke,  J.  M.    Early  Devonic  of  New  York  and  Eastern  North  America. 

In  press. 

10  Eastman,  C.  R.    Xhe  Devonic  Fishes  of  the  New  York  Formations. 

236P.    i5pl.    (?)    1907.    $1.25,  cloth. 
Eaton,  E.  H.    Birds  of  New  York.    In  prcpcyation. 

Ruedemann,  R.    Graptolites  of  New  York.    Pt  2  Grapl.jl^^"es  of  the  Higher 
Beds.  Prepared. 

'  Natural  history  of  New  York.  30V.  il.  pi.  maps.  Q.  Albany  1842-94. 
DIVISION  I  ZOOLOGY.  Dc  Kav,  James  E.  Zoology  of  New  York;  or,  The 
New  York  Fauna;  comprising  detailed  descriptions  of  all  the  animals 
hitherto  observed  within  the  State  of  New  York  with  brief  notices  of 
those  occasionally  found  near  its  borders,  and  accompanied  by  appropri- 
ate illustrations.  5v.  il.  pi.  maps.  sq.  Q.  Albany  1842-44.  Out  of  print. 
Historical  introduction  to  the  series  by  Gov.  W.  H.  Seward.  178P. 

V.  I  pti  Mammalia.    131  +46p.    33pl.  1842. 

300  copies  with  hand-colored  plates. 
V.  2  pt2  Birds.     12  +38op.     i4ipl.  1844. 

Colored  plates. 

V.  3  pt3  Reptiles  and  Amphibia.     7 +98p.    pt4  Fishes.    15+415?.  1842. 
pt3-4  bound  together. 

V.  4  Plates  to  accompany  v.  3.  Reptiles  and  Amphibia  23pl.  Fishes  79pl. 
1842. 

300  copies  with  hand-co3ored  plates. 

V.  5  pt5  Mollusca.    4+271?.    4opl.    pt6  Crustacea.    70?.    i3pl.  1843-44. 

Hand-colored  plates;  pts-6  bound  together. 

I  B 


MUSEUM  rUBLICATIOXS 


DIVISION  2  BOTANY.  Torrcy,  John.  Flora  of  the  State  of  Xew  York;  com- 
prising full  descriptions  of  all  the  indigeneous  and  naturalized  plants  hith- 
erto discovered  in  the  State,  with  remarks  on  their  economical  and  medical 
properties.    2 v.  il.  pi.  sq.  Q.    Albany  1843.    Out  of  print. 

V,  I  Flora  of  the  State  of  New  York.    12  +484P.  72pl.  184,3. 
300  copies  with  hand-colored  plates. 

v.  2  Flora  of  the  State  of  New  York.    572P.  SQpl.  1843. 

300  copies  with  hand-colored  plates.  I 

DivisioM  3  minf:ralogy.  Beck,  Lewis  C.  Mineralogy  of  New  York;  com- 
prising detailed  descriptions  of  the  minerals  hitherto  found  in  the  State 
of  New  York,  and  notices  of  their  uses  in  the  arts  and  agriculture,  il.  pi, 
sq.  Q.    Albany  1842.    Out  of  print. 

V.  I  pti  Economical  Mineralogy.  pt2  Descriptive  Mineralogy.  24+536P. 
1842. 

8  plates  additional  to  those  printed  as  part  of  the  text. 
DIVISION  4  GEOLOGY.    Mather,  W.  W. ;  Emmons,  Ebenezer;  Vanuxem,  Lard- 

ner  &  Hall,  James.    Geology  of  New  York.    4V.  il.  pi.  sq.  Q.  Albany 

1842-43.     Out  of  print. 
V.  I  pt I  "Mather,  W.  W.    First  Geological  District.    37+653P.  46pl.  1843. 
V.  2  pt2  Emmons,  Ebenezer.    Second  Geological  District.    'io+437p.  i7pl. 

1842. 

V.  3  pt3  Vanuxem,  Lardner.    Third  Geological  Djstdct,    3o6p.  1842. 
V.  4  pt4  Hall,  James.    Fourth  Geological  District.    22 +683P.    i9pl.  map. 
1843. 

DIVISION  5  AGRICULTURE.  Emmons,  Ebener^cr.  Agriculture  of  New  York; 
comprising  an  account  of  the  classiacation,  composition  and  distribution 
of  the  soil:5  and  rocks  and  the  nalur:d  \v\aters  of  the  different  geological 
formations,  together  v/ith  a  condensed  \  iew  of  the  meteorology  and  agri- 
cultural productions  of  the  State.  5V.  il.  pi.  sq.  Q.  Albany  1846-54.  Out 
of  print. 

V.  I  Soils  of  the  State,  their  Composition  and  Distribution.    11  +371P.  21  pi. 

1846.  \ 
V.  2  Analysis  of  Soils,  Plants,  Cereals,  etc.    8 -f-343 -t-46p.    42pl.  1849. 

With  hand-colored  plates. 
V.  3  Fruits,  etc.    8  4-34op.  1851. 
V.  4  Plates  to  accompany  v.  3.    95pl.  1851. 

Hand-colored. 

V.  5  Insects  Injurious  to  Agriculture.    8  +  272P.    5opl.  1S54. 

With  hand-colored  plates. 
DIVISION  6  PALEONTOLOGY.    Hall,  James.   Palaeontology  of  New  York.  8v. 

il.  pi.  sq.  Q.    Albany  1847-94.    Bound  in  cloth. 
V.  I  Organic  Remains  of  the  Lower  Division  of  the  New  York  System. 

23  +338p.    99pl.    1847.    Out  of  print. 
V.  2  Organic  Remains  of  Lov/er  Aliddle  Division  of  the  New  Yorlc  .System. 

8+362P.  io4pl.     1852.    Out  of  print. 
V.  3  Organic  Remains  of  the-.Lower  Ilelderberg  Group  and  the  Oriskany 

Sandstone,    ptr,  textr   12+532P.    1859.    [S3. 50] 
 pt2.  i43pl.    1 86 1.  [$2.50] 

V.  4  Fo5sil  Brachiopoda  of  the  Upper  Helderberg,  Hamilton,  Portage  and 
Chemung  Groups.    iT+i+428p.    69pl.    1S67.  $2.50. 

V.  5;  pt:  Lamcllibranchiata  i.  Monomyaria  of  the  Upper  Helderberg, 
Hamilton  and  Chemung  Groups.     i8-f268p.  45PI.     1804.  S2.50. 

 Lamcllibranchiata  2.  Dimyaria  of  the  Upper  Helderberg,  Ham- 
ilton, Portage  and  Chemung  Groups.    62+293P.    5ipl.  1S05./S2.50. 

  pt2  Gasteropoda,  Pteropoda  and  Cephalo])oda  of  the  Upper  Helder- 

bergj  Hamilton,  Portage  and  Chemung  Groups.  2V.  1879.  v.  i,  text. 
15  4-492p.    V.  2,  i2opl.    $2.50  for  2  V. 

  &  Simpson,  George  B.  v.  6  Corals  and  Bryozoa  of  the  Lower  and  tap- 
per Helderberg  and  Hamilton  Groups.    24+298P.    67PI.     18S7.  S2.50. 

•   &  Clarke,  John  ]\I.  v.  7  Trilobites  and  other  Cru.stacea  of  the  Oris- 
kany, Upper  Ilelderberg,  Hamilton,  Portage,  Chemung  and  Cat.skill 
Groups.  64-f-236p.  46pl.  r88S.  Cont.  supplement  to  v.  5,  pt2.  Ptero- 
poda, Cephalopoda  and  Annelida.    ^2p.    iSpl.    1SS8.  $2.50. 


NEW   YORK   STATE   EDUCATION  DEPARTMENT 


 &  Clarke,  John  M.    v.  8  pti     Introduction  to  the  Study  of  the  Genera 

of  the  Paleozoic  Brachiopoda.     16+3O7P.*   44pl.     1892.  $2.^0. 

 &  Clarke,  John  M.    v.  8  pt2  Paleozoic  Brachiopoda.   i6+3y4p.  64pl. 

1894.  $2.50. 

Catalogue  of  the  Cabinet  of  Natural  History  of  the  State  of  New  York  and 
of  the  Historical  and  Antiquarian  Collection  annexed  thereto.  242P.  O. 
iS53- 

Handbooks  iS93-date.    7^x1 2^  cm. 

In  quantities,  i  cent  for  each  16  pages  or  less.    Single  copies  postpaid  as  below. 

New  York  State  Museum.    52p.  il.  4c. 

Outlines  history  and  work  of  the  museum  with  list  of  stafl  190a. 

Paleontology.    i2p.  2c. 

Brief  oiitline  of  State  Museum  work  in  paleontology  under  heads:  Definition;  Relation  to 
biology;  Relation  to  stratigraphy;  History  of  paleontology  in  New  York. 

Guide  to  Excursions  in  the  Fossiliferous  Rocks  of  New  York.    I2  4p.  8c. 

Itineraries  of  32  trips  covering  nearly  the  entire  series  of  Paleozoic  rocks,  prepared  specially 
for  the  use  of  teachers  and  students  desiring  to  acquaint  themselves  more  intimately  with  the 
classic  rocks  of  this  State. 

Entomology.    i6p.  2C. 
Economic  Geology.    44p.  4c. 
Insecticides  and  Fungicides.    2op.  ;^c. 

Classification  of  New  York  Series  of  Geologic  Formations.    32p.  jc. 
Geologic  maps.    Merrill,  F.  J.  H.    Economic  and  Geologic  Map  of  the  State 

of  New  York;  issued  as  part  of  Museum^  bulletin  15  and  48th  Museum 

Report,  V.  i.    59x67  cm.    1894.    Scale  14  miles  to  i  inch.  15c. 

 ]\Iap  of  the  State  of  New  York  Showing  the  Location  of  Quarries  of 

Stone  Used  for  Building  and  Road  Metal.    Mus.  bul.  17.  1897.  10c. 
 ^klap  of  the  State  of  New  York  Showing  the  Distribution  of  the  Rocks 

Most  Useful  for  Road  Metal.    Mus.  bul.  17.  1897.  5c. 
 Geologic  Map  of  New  York.    190 1.    Scale  5  miles  to  i  inch.    In  atlas 

form  $j;  mounted  on  rollers  $j.    Lower  Hudson  sheet  60c. 

The  lower  Hudson  sheet,  geologically  colored,  comprises  Rockland,  Orange,  Dutchess,  Put- 
nam, Westchester,  New  York,  Richmond,  Kin'js,  Queens  and  Nassau  counties,  and  jiarts  of  Sul- 
livan, Ulster  and  SulToik  counties;  also  northeastern  New  Jersey  and  part  of  western  Connectic\it 

 Map  of  New  York  Shov/ing  the  Surface  Configuration  and  Water  Sheds 

1 90 1.    Scale  12  miles  to  i  inch.  75c. 

 Map  of  the  State  of  New  York  Showing  the  Location  of  its  Economic 

Deposits.    1904.    Scale  12  miles  to  i  inch.  i§c. 

Geologic  maps  on  the  United  States  Geological  Survey  topographic  base; 
scale  I  in.  =  I  m.  Those  marked  with  an  asterisk  have  also  been  pub- 
lished separately. 

♦Albany  county.    Mus.  rep't  49,  v.  2,    1898.  joc. 

Area  around  Lake  Placid.    Mus.  bul.  21.  1898. 

Vicinity  of  Frankfort  Hill  [parts  of  Herkimer  and  Oneida  counties],  Mus. 

rep't  51,  V.  I.  i8o9- 
Rockland  county.    State  gcol.  rep't  18.  1899. 
Amsterdam  quadrangle.    Mus.  bul.  34.  1900. 

♦Parts  of  Albany  and  Rensselaer  counties.    Mus.  bul.  42.    1901.  loc. 

♦Niagara  river.    Mus.  bul.  45.     1901.  2^c. 

Part  of  Clinton  county.     State  geol.  rep't  19.  1901. 

Oyster  Bay  and  Hempstead  quadrangles  on  Long  Island.  Mus.  bul.  48 
1901. 

Portions  of  Clinton  and  Essex  counties.    Mus.  bul.  52.  1902. 
Part  of  town  of  Northumberland,  Saratoga  co.    State  geol.  rep't  21.  1903 
Union  Springs,  Cayuga  county  and  vicinity.    Mus.  bul.  69.  1903. 
♦Olcan  quadrangle.    Mus.  bul.  69.    1903.  loc. 

♦Becraft  Mt  with  2  sheets  of  sections.  (Scale  i  in.=  ^  m.)  Mus.  bul.  69 
1903.  20c. 

♦Canandaigua-Naples  quadrangles.    Mus.  bul.  63.    1904.  20c. 
♦Ivittle  Falls  quadrangle.    Mus.  bul.  77.    1905.  75c. 
♦Watkins-Elmira  quadrangles.    Mus.  bul.  81.    1905.  20c. 
'^•Tully  quadrangle.    Mus. "bul.  82.     1905.  loc. 
♦Salamanca  Quadrangle.    Mus.  bul.  80.     1905.  loc. 
♦BufTalo  quadrangle.  Mus.  bul.  90.     1006.  inc. 

♦Penn  Yan-Hammondsport  quadrangles.    Mus.  bul.  loi.     1906.  20c. 


